
Class _ BV3_710 

Book JAb 

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COPi(RIGHI DEPOStr. 



THE CHRISTIAN 
CONVERSATIONALIST 



^be Cbrietian 
(Tonvereationaliet 

or, The Spiritual Apostolate 

Dealing with the Problems of Individual Work 
for Individuals, By RUFUS WASHING- 
TON WE A VER, Tk D., with an Introduc- 
tion by Edwin M. Poteat, D, D. 



The sick soul needs not a lecture on medicine 
but a prescription. — Duryea 




PHILADELPHIA 

American :©apti0t iPul)lication Soctetig 
1904 



^"•s 



LIBRAKY oi CONGRESS 
Two Cepies Received 

MAR 19 1904 

CLASS ^ XXc. No, 
•' COPY S 



Copyright 1904 by the 
American Baptist Publication Society 



Published February, 1904 



jfrom tbe Society's own press 



PREFACE 

5 

J^ Nearly nineteen centuries ago there gathered around a 
^ young teacher from Galilee a group of untrained but earnest 
^ young men. They came from the middle and the lower 

V 

i 



^ classes of society. They belonged to the plain people. As 
'^ the months passed they dimly acquired their Master's point 
^^"^ of view and slowly comprehended his thought. As they 
caught the meaning of his words new light burst upon them. 
They saw in him that which was more than human ; they 
saw in every man the possibility of the divine. New hopes 
were born. Then there came a day when all their hopes 
were buried. The body of their Master lay in Joseph's 
tomb. There came another day wdien these dead hopes 
rose to live eternally. Their Master again stood before 
them, the Conqueror of Death. 

The evening of the resurrection day beheld the founding 
of the Spiritual Apostolate, an institution against which the 
gates of death have not prevailed. Its constitution was 
framed by its Founder : "Peace be unto you ; as my Father 
hath sent me, even so send I you." Its power is divine : 
"Receive ye the Holy Spirit." Its authority extends to 
the pronouncement of the forgiveness of sins : "Whoseso- 
ever sins ye forgive, they are forgiven unto them ; and 
whosesoever sins ye retain, they are retained." 

The Spiritual Apostolate, founded by Jesus Christ, has 
been and is the most potent factor in human history. By 
its mighty power, the course of the centuries has been 
changed, and from their ancient hinges the gates of empire 
have been lifted. From it as a living fountain have flowed 
those streams of religious emotion and moral incentive that 



VI PREFACE 

have made for permanent human happiness. To it have 
belonged all the heroes of faith — the glorious army of the 
martyrs — of whom their age was not worthy. Upon its illus- 
trious roll the company of the apostles appears, and reaching 
through the Christian centuries, it includes the weakest of the 
disciples of the Master who in public discourse or private 
conversation has declared the love of God and the conditions 
of divine forgiveness. Like a sweeping flood tide it rises 
above the limits of creed, name, racial and doctrinal differ- 
ences, and at high watermark reveals the true relation of the 
faith that unites in loving fellowship all who have been born 
anew and who joyously declare that experience to others. 

This is a day of specialization. The preaching of the 
love of God and the announcing of the forgiveness of sins 
upon repentance is supposed to be the work of the ministry 
and the ministry alone. This is the most damaging heresy 
fostered by the church of to-day. It has stricken dumb the 
lips of millions of Christians, and in their silence they have 
felt no sense of shame. 

Every saved man is called by his salvation to save others. 
To all who are the children of God, whatever their occupa- 
tion, the words of the Master apply : "As the Father has 
sent me, even so send I you," The relation of service that 
exists between the Father and the Son exists between the 
Son and every one of his disciples from Andrew until now. 

The restoration of the spirit and the method of Christ is 
the need of our times. The restoration of his method car- 
ries with it the preaching of the gospel in ordinary conver- 
sation. The laity is called to Christianize common con- 
versation, making it the vehicle of the gospel of Christ. 

To stimulate the consecration of conversation this little 

book is written. May they who engage in this study come 

to know the joy of the winner of souls. 

R. W. W. 

Baltimore, November i, 1903. 



INTRODUCTION 



In the course of the centuries Christian work has passed 
through various phases, and it is now passing into a new 
phase, which is not new, but old. 

In the apostoHc and sub-apostolic age Christianity spread 
as news spreads. Without any defined missionary organi- 
zation, the good news got itself told throughout the broad 
empire of Rome. And this in spite of an encompassing 
pagan atmosphere, and in spite of the terribly aggressive 
efforts of the empire to crush the movement. It was an 
era of personal witnessing ; the gospel was in the common 
conversation of Christians, 

In the centuries following, down to say the eighth, Chris- 
tian enterprise was largely diverted from telling the good 
news to elaborating a statement of it, and enshrining it in 
a gorgeous ritual. Christianity became reflective, began to 
defend itself and invoked the aid of art. Its passion for 
souls was superseded by a passion for dialectics, and to 
keep alive a waning religious interest it was thought neces- 
sary to introduce more and more of the spectacular into the 
worship of the churches. This was the era of the great 
controversies and the great creeds. Christianity had con- 
quered paganism, was now the religion of the empire, and 
there was no need for further personal witnessing. Official 
Christianity could be and would be maintained and ex- 
tended by its appointed officials, and the layman contented 
himself with watching them do it from afar. 

The creed building era was followed by the cathedral 



Vlll INTRODUCTION 

building era. And naturally, for now that Christianity had 
been safely embalmed in the great creeds, and its doctrines 
put beyond the assaults of the infidel, and worship had be- 
come the contemplation of a spectacle, great buildings were 
the next step in the unfolding drama. These great build- 
ings would be the repositories of Christianity, the homes of 
its official representatives and the scenes of the daily 
pageant of Christian worship. That was an unostentatious 
beginning when the mother of Constantine built the plain 
Church of the Manger in Bethlehem as a memorial of her 
son's conversion. And the churches of Ravenna of the 
sixth and seventh centuries are still plain on the outside ; 
but already interior decoration has begun, and it will grow 
more and more elaborate to its culmination in St. Mark's 
in Venice, "the most superb piece of architectural color- 
ing in the world." It is quite impossible to estimate the 
money and the energy and the devotion absorbed by the 
great cathedrals through a thousand years of Christian his- 
tory. It is certain that with only an occasional outburst, 
like that of the Nestorians in the sixth century and that of 
the Franciscans in the thirteenth, there was no missionary 
enthusiasm for a thousand years. 

Then came the Reformation, with its re-discovery of the 
gospel and of the individual to whom the gospel is ad- 
dressed. And as the individual again, after a thousand 
years, aware of himself, must needs exercise his freedom, 
there followed more controversy, more creeds, new Confes- 
sions of Faith. And Protestants who had lost their bond of 
union by the rejection of the authority of the see of Rome, 
began to break up into the denominations and churches we 
are familiar with to-day. 

A corollary of their movement the reformers did not see ; 
or if they saw it they did not press it. The emancipated 
i7idividual fnust accept the trust of souls. The Reforma- 



INTRODUCTION IX 

tion put every man in possession of himself and made him 
directly accountable to God, but it forgot to charge him 
with his social mission. Not until our own day has it been 
generally perceived that the saved man must help to save 
some other man. Every one who has heard the good news 
must tell it to some one who has not heard it. Thus 
through nineteen centuries we have completed the great 
circle and come again to our starting-point in the age that 
gave us the New Testament, and we see again the words 
which incited the speedy conquest of the Roman Empire : 
" As the Father hath sent me, even so send I you," "Let 
him that heareth say. Come" (John 20 : 21 ; Rev. 22 : 17), 

On the mount of vision in the wilderness our Lord saw 
all the kingdoms of the world, and he knew that they were 
his (Matt. 4 : i-ii). How will he set about getting his 
claim recognized ? Will he use his power to make bread 
of the stones to compel assent to his right to rule the 
nation ? Will he go to Jerusalem, climb the great pile on 
Ml Moriah, cast himself down from a pinnacle of the 
temple and startle the people into an acknowledgment of 
his Messiahship by appearing to descend direct from heaven, 
and by a spectacular demonstration of God' s care in pre- 
serving him from death in such an ordeal ? Will he league 
himself with Satanic powers and win the world by compro- 
mise with its present ruler ? Compromise is so much easier 
than conquest ! 

No, he will take neither of these suggested courses. He 
will go back to the Jordan Valley where John is baptizing. 
And when he reaches the place he does not announce him- 
self, he does not preach a sermon, he begins his work by a 
private conversation with two young fishermen from the Sea 
of Galilee. 

What a contrast is here. In the wilderness, "what ex- 
pansion, what awful enlargement of view, out, out on every 



X INTRODUCTION 

side to the far horizon" of a world kingdom. All the 
kingdoms of the world and the glory of them passed in 
majestical procession before his vision, and the voices of 
the psalmists and prophets of old had thrilled him with 
their unanimous pronouncement, "They are thine, they 
are thine." " I will give thee the nations for thine inheri- 
tance, and the uttermost parts of the earth for thy posses- 
sion " (Ps. 2 : 8). Truly it was a day of great visions, but 
it was followed by a day of how small beginnings. How 
feeble, how obscure, how beneaih a king is that conversa- 
tion yonder with two young men. 

Surely never before did one who knew himself to be so 
great and his mission in the world to be so momentous 
begin in so humble a way to do his work. He had chosen 
his method deliberately, and it began at once to be vindi- 
cated. For the next day these two young men rushed upon 
their friends with the announcement, "We have found the 
Messiah," and with trembling eagerness told over the 
things he had said and how they had not slept for the joy 
of the revelation. And now Peter and Philip and Nathanael 
come into the history, to be remembered in connection with 
it to the end of time. And John, who has given so large a 
part of his first chapter to the account of these incidents — 
so vividly remembered by him — will be occupied for the 
most part throughout his Gospel with accounts of our Lord' s 
dealings with individuals and what immediately grew out 
of these interviews. 

Run through the chapters and look into the faces of these 
men and women. Here they are : Nicodemus, a leading 
citizen (chapter 3) ; a fallen woman (chapter 4) ; a king s 
officer (chapter 4) ; a hospital cripple (chapter 5) ; a blind 
man (chapter 9) ; the sisters of a friend who died (chapter 
11) ; a household group in Bethany (chapter 12) ; certain 
Greeks (chapter 12) ; the Twelve (chapters 13, 14, 15, 16, 



INTRODUCTION XI 

1 7). Indeed, the last six months of his life were spent in 
comparative seclusion with the Twelve. In chapter 7 his 
unbelieving brothers, impatient for a big success, advise a 
different method : "Depart hence and go into Judea, that 
thy disciples may behold the works which thou doest For 
no man doeth anything in secret, and himself seeketh to be 
known openly." But he declines their advice. "And 
when they were gone up unto the feast, then went he also 
up, not publicly, but as it were in secret" (John 7 : 3-10). 

If now we consider the method our Lord adopted we 
shall see in it his estimate of the individual. In an age 
which despised the individual Jesus discovered the single 
soul and fixed its value ; it was worth more than the grass, 
the birds, the planet, the universe of things. • • The man 
who can say ' My Father' to the Being who rules heaven and 
earth, is thereby raised above heaven and earth and himself 
has a value which is higher than all the fabric of this world. 
. . . Jesus Christ was the first to bring the value of every hu- 
man soul to light, and what he did no one can any more 
undo" (Harnack, " What is Christianity ? " pp. 72, 73). 

Moreover, he knew that the only way for anything to 
spread through the living organism of humanity — whether 
a plague, an idea, or a gospel — is by vital communication, 
the contact of spirits. The vitalized unit must vitalize 
another. The fourth Gospel and all its influence in the 
world lay as possibility in that first interview between John 
and Jesus. The Epistle to the Romans and Augustine s 
theology and Spurgeon's sermons all lay as possibilities in 
that first word of his risen Lord to Saul of Tarsus, ' ' I am 
Jesus whom thou persecutest." God was stretching out his 
hands to Ethiopia and all the Dark Continent when in the 
village of Blantyre, in Scotland, he spoke to the heart of a 
young weaver named David Livingstone. 

Hence it is that there was no feebleness in our Lord's 



Xll INTRODUCTION 

method, no mismatching of his claims and his way of spend- 
ing his time. It was precisely because he was what he claimed 
to be and because he knew the truth and because he knew 
man and God that he chose the method of the personal inter- 
view and relied so largely upon it. Truth can only be com- 
municated through personality, and if we put this principle 
into a formula for world-wide Christian propagandism, it 
would read thus : Each one win one. 

If any one begins to say this method is endless, over- 
taxes patience, and cannot possibly compass all the people 
in the world, let him note the results of the gospel in con- 
versation in the life of our Lord and of the first Christians. 
To the men and women who were in his immediate pres- 
ence and were the objects of his direct ministrations, Jesus 
gave his whole heart, but he knew that there behind them 
crowded up the world, coming to its light. 

Edwin M. Poteat. 

Philadelphia. 



BIBLIOGRAPHY OF THE SUBJECT 



Individual Work for Individuals. By H. Clay Trum- 
bull. Most inspiring ; needed by every personal 
worker. 

Life of Uncle John Vassar. By T. E. Vassar. 

Life of Dwight L. Moody. By W. R. Moody. 

The Heart of John Wesley's Journal. By P. Liv- 
ingston. 

The Soul Winner. By C. H. Spurgeon. 

Soul Winning Sermons. By C. H. Spurgeon. 

How to Bring Men to Christ. By R. A. Torrey. Brief, 
helpful, and based on personal experience. 

The New Evangelism. By Cortland Myers. One of 
the best brief treatments that has yet appeared. 

The Revival of a Dead Church. By Len G. Broughton. 

Every Creature. By M. T. Lamb. 

Personal Work. By S. M. Sayford. A very good book. 

How TO Deal with Doubts and Doubters. By H. Clay 
Trumbull. A valuable little work. 

War Memories of an Army Chaplain. By H. Clay 
Trumbull. Personal work in the Northern army. 

Christ in the Camp ; or, Religion in Lee's Army. By 
J. William Jones. Personal work in the Southern 
army. 

Soliloquy on the Art of Conversation. By Thomas 
Boston. Instructive and suggestive. 



XIV BIBLIOGRAPHY OF THE SUBJECT 

The Conversations of Jesus Christ. By William Adams. 

A series of studies upon Christ' s conversations. 
How TO Work for Christ. By R. A. Torrey. A large 

volume in which personal work is treated at length. 
Studies for Personal Workers. 

Studies IN God's Method of Training Workers. By 
H. A. Johnston. Two ably written text-books. 

Ways to Win. By Dyson Hague. One of the best 

Personal Worker' s Helper, By J. H. Elliott Avery 
valuable tract 

How to be Saved. By J. H. Brookes. 

Personal Work : How Organized and Accomplished. 
By C. K. Ober and J. R. Mott 

Christ as a Personal Worker. By D. W. Messer. 

Christ Among Men. By James McConaughy. One of 
the best courses of study ever prepared upon personal 
work. 

Leaves From a Worker' s Note Book. By David Mc- 
Conaughy. 

Hand Book for Workers. By D. W. Munhall. Scrip- 
ture texts arranged. 

Vest Pocket Companion. By R. A. Torrey. Scripture 
texts arranged. 

Hints on How to Win Souls. By C. H. Yatman. An 
excellent tract 

Any of the works mentioned can be procured through the 
publishers of this book. 



CONTENTS 



PAGB 

Introduction vii 

The Organization i 

Book I. The True Apostolic Succession 5 

I. From Discipleship to Apostleship 
II. The Spiritual Apostolate 

Book II. The Gospel in Conversation 11 

I. Christ as a Conversationalist 
II. The Consecration of Conversation 

Book III. Conversion 19 

I. The Fact of Conversion 
II. The Psychology of Conversion 

Book IV. The Drama of the Soul 27 

Book V. The Inquiring 33 

I. The Quest for God 
II. The Inquiries at Pentecost 

III. The Ethiopian Treasurer 

IV. The Blind Beggar 

V. One Who Was a Sinner 

XV 



XVI CONTENTS 

Book VI. The Skeptical 53 

I. Modern Skepticism 
II. The Athenian Skeptic 

III. The Jewish Skeptic 

IV. The Roman Skeptic 

Book VII. The Indifferent 69 

I. The Indolence of Indifference 
II. GalHo 

III. Felix the Procrastinator 

IV. The Builder of Barns 
V. Herod Agrippa 

Book VIII, The Seeking of Jesus 85 

I. Jesus as a Personal Worker 
II. The Woman of Samaria 

III. The Rich Young Ruler 

IV. Saul of Tarsus 

Book IX. The Despondents 97 

I. The Spiritual Despondency of Christians 
II. The Sorrowing Sisters 

III. The Despondent Disciples 

IV. Peter the Backslider 

Book X. The Culture of Christian Conversation 109 
I. The Creed of the Christian Conversationalist 
II. Perpetuation Through Reproduction 



THE CHRISTIAN 
CONVERSATIONALIST 



THE ORGANIZATION 

THE basis of every organization is its constitution, writ- 
ten or unwritten. The constitution is an agreement 
reached by its framers. In all evangelical churches there are 
individual personal workers — the Christian conversational- 
ists of to-day. The organization and the training of these 
for more efficient service is an increasingly urgent need. The 
consecration of common conversation to the ministry of the 
gospel is imperatively necessary to the rapid progress of 
modern Christianity. The specific object of this organiza- 
tion is to consecrate conversation to Christ. 

The Master from among the many who believed in him 
selected the Twelve. Before making the selection, he spent 
the night in prayer. In selecting a group of personal 
workers, the pastor of to-day may wisely follow his Master' s 
example. A small number of consecrated, tactful, and en- 
thusiastic workers will accomplish greater results than a 
much larger body of average Christians. The selection of 
those who shall be invited to join the organization should 
be made by the pastor, and the greatest possible care should 
be taken by him in making the selection. Every one 
chosen for membership should have a holy ambition to be- 
come a winner of souls. The moral qualities demanded in 
those who undertake this work are as high as those de- 

I 



2 THE CHRISTIAN CONVERSATIONALIST 

manded in ihe minister. Soul-winners must be worthy of 
all confidence. No one should be enrolled who is unwill- 
ing to do the work delegated to him ; for personal workers 
are made by domg personal work. 

A pledge is necessary. The following is suggested: "I 
consecrate my lips to the service of my Master, and pledge 
myself daily to pray for my unsaved friends and each week 
to speak to at least one person regarding the love of God 
in Christ Jesus my Lord." There are some reasons for 
postponing the taking of the pledge until the body is thor- 
oughly organized and the members have had some practice 
in personal work. 

The name of the organization should suggest its object 
and at the same time appeal to the religious imagination 
of the members. One successful circle of personal work- 
ers is called "The Apostles of the Pew." "Each One 
Win One Band" is popular. "The Christian Conver- 
sational Club" is a good alliterative name. "Witnesses 
for Christ" embodies the prominent thought of primitive 
Christianity. Many prefer the familiar phrase, "The Per- 
sonal Worker' s Circle. ' ' 

The necessary officers are the Leader, or President, and 
the Secretar)^ The teaching of the class, the planning of 
the work from week to week, the directing of the personal 
work outside of the classroom are the principal duties of the 
leader. The secretary, in addition to the duties incidental 
to this office, should keep in a book, to which the members 
have access, the spiritual biographies of all those in whose 
salvation the circle is interested. 

An attractive, well-ventilated room, free from interrup- 
tion, must be secured. A regular programme is desirable. 
The following is suggested : Brief devotional service ; study 
of lesson, thirty minutes ; reports and conference on per- 
sonal work, thirty minutes, closing with a season of earnest 



THE ORGANIZATION 3 

prayer, in which those in whom the members are interested 
will be remembered by name. 

The sessions are divided into two parts : the Study Hour 
and the Conference, the one dealing with the theory of per- 
sonal work, and the other with the practice of personal 
work. The first corresponds to the recitation hour, and the 
second to the laboratory hour of the school. Every mem- 
ber should be delegated to do a certain amount of personal 
work each week. It is imperative that the reports of re- 
ligious conversations held with the unsaved shall be suc- 
cinctly and faithfully reported, and that these reports shall 
not be discussed — better not even mentioned — outside the 
membership of the circle. 

The hour of organization may close with dedicatory 
prayers, every member participating, each one repeating on 
bended knee the chosen pledge. 



THE 
TRUE APOSTOLIC SUCCESSION 

From Discipleship to Apostleship 
The spiritual Apostolate 



THE STUDY HOUR — FROM DISCIPLESHIP TO APOSTLESHIP 

INTRODUCTION : Periods of Life, (i) Plant life : The 
period of growth is followed by the period of fruit-bear- 
ing. (2) Mental life : The pupil becomes the teacher. (3) 
Christian life : The disciple becomes the apostle. 

1. Becoming a Disciple, (i) The process as given in the 
New Testament (Matt. 4 : 18-22 ; 9:9; Mark i : 16-21 ; 
Luke 5 : 27-32 ; 19 : 1-9 ; John i : 35-51 ; 9 : 1-38 ; Acts 
8 : 26-40 ; 10 : 1-48 ; 16 : 14, 15, 25-34). (2) The process 
in the present time : Religious experiences given by mem- 
bers present. (3) Points of similarity and dissimilarity. 

2. The Period of Discipleship. (i) Its length. (2) The 
training of the disciples : a. The Twelve ; b. Paul ; 
c. Timothy ; d. The modern minister ; e. The apostle of 
the pew or the personal worker. 

3. Becoming an Apostle, (i) The inner experience. Study 
closely Matt. 9 : 36 to 10 : i ; Acts 26 : 14-23. (2) A man 
with a message (Matt. 28 : 19, 20 ; Acts i : 8 ; 2 : 14-40 ; 3 : 
12-26 ; 4 : 19, 20 ; 26 : 22, 23 ; Rom. i : 14-17). (3) Re- 
quirements in filling the apostolic office (Acts i : 21, 22 ; i 
Cor. 9 : 2). (4) Can these requirements be met to-day ? 
What is meant by the spiritual apostolate ? Apostolic suc- 
cession ? (5) The true spiritual apostolic succession. 

THE CONFERENCE 

Let each member present the names of two persons in 
whose salvation he is prayerfully interested. The spiritual 
biographies of these persons should be written out and placed 



8 THE CHRISTIAN CONVERSATIONALIST 

in the hands of the secretary. The biographies include 
age, temperament, parentage — Christian or non-Christian, 
relation to the church and the Bible-school, occupation 
and environment, a record of any conversations the one 
presenting the name has had upon the subject of per- 
sonal religion, together with suggestions regarding the best 
means of approach m presenting Christ as a personal 
Saviour. These biographies should be read and discussed. 
The session closes with a season of prayer in which each 
one of the unconverted is remembered by name. 

In delegating the work for the ensuing week, the leader 
is advised to outline the simplest and easiest personal work ; 
invitations to attend church, conversations with invalids and 
aged Christians, heart to heart talks with intimate friends 
regarding the love of God and the gathering of the accounts 
of the conversions of friends and relatives. 

The first problem in religious conversation is " the ap- 
proach ' ' — how to lead the discussion from the common- 
place to the sublime, from the natural to the spiritual. 
The leader in delegating the work, should ask the members 
to give special attention to the methods they use in turning 
the conversation into religious channels. At the next meet- 
ing, every member should participate in the discussion : 
"How I approached the subject of personal religion." 



II 



THE STUDY HOUR — THE SPIRITUAL APOSTOLATE 

" Jesus said unto them again. Peace be unto you : as the Father hath sent me, 
even so send I you." — John 20 : 21. 

I. The Founding of the Spiritual Apostolate. The even- 
ing of Resurrection Day ; the meeting of the risen Christ 
and his apostles ; the sending of them into the world as the 
Father had sent him. 



THE TRUE APOSTOLIC SUCCESSION 9 

2. The Foundation of the Spiritual Apostolate. A per- 
sonal relation. A divine mission. An enduement with 
power. An eternal reward. 

3. The Apostles of To-day : The two classes of apostles : 
(i) The ministry sent to preach the gospel. (2) The laity 
sent to teach the gospel by means of personal conversation. 
The laity as the apostles of to-day : a. Their equipment : 
A knowledge of Christ (2 Tim. 1:12; i Tim. 1:15; Phil. 
3:8-11); a pure life (Matt. 5 : 13-16 ; 2 Tim. 2 : 19-21) : 
a consecrated will (Acts 9:6; Luke 18 : 28-30) ; a love of 
souls (2 Cor. 5 : 14-20) ; a clear understanding of Bible teach- 
ing (2 Tim. 3 : 14-17) ; a profound consciousness of God 
through the presence of the Holy Spirit (Acts i : 8). b. 
Where they may labor : In gospel meetings, Bible schools, 
the home, on the street, at places of business and employ- 
ment, and with people as they travel, c. The advantages 
of this method : It can be done anywhere, at any time and 
reaches all classes. Every month over a million sermons 
are preached in America. If each sermon produced the 
effect of Peter' s sermon on the day of Pentecost, the num- 
ber of converts would equal twice the present population of 
the world. Most of the Master' s time was spent in per- 
sonal work. When his followers in name adopt his method, 
the world will soon be evangelized. Apostolic success will 
be the result of the emphasizing of the true, spiritual apos- 
tolic succession. 

THE CONFERENCE 

Each member will add the names of three persons in 
whom he is prayerfully interested. The spiritual biogra- 
phy of each should be placed in the hands of the sec- 
retary. At any succeeding meeting new names may be 
presented. 

Reports of conversations with special reference to methods 
of approach. The critical moment in a religious conver- 



lO THE CHRISTIAN CONVERSATIONALIST 

sation is the approach. In no work is a good beginning 
so necessary. The various methods may be grouped as 
follows : 

1. Through the Reason. Any subject followed to its 
logical conclusion leads to God and our relation to him. 
The ' ' flower in the crannied wall ' ' contains the myster>' of 
God and man. 

2. Through the Imagination. Nature, poetry, art, the 
hopes of youth, the heart-hungers of mankind, the vision of 
the future in which death appears, naturally suggest the 
solemnities of life. This is the easiest approach and the 
one most frequently used by the Master. Study how defdy 
he turns the conversation from nature to God ; his parables 
as methods of approach. 

3. Through the Memory. Early experiences, the associ- 
ations of friends, the memory of loved ones gone, afford to 
those long acquainted a most effective means of approach. 

The secretary should keep a proper record of the conver- 
sations reported, so that all the members of the circle will 
be acquainted with the attitude of those in whom they are 
interested. 

The arrangement of the week' s work by the leader. A 
season of prayer. 



THE GOSPEL IN CONVERSATION 

Christ as a Conversationalist 
The Consecration of Conversation 



THE STUDY HOUR — CHRIST AS A CONVERSATIONALIST 

CHRIST Stands before us as the master of the fine art of 
spiritual conversation. The record of his personal 
interviews outnumbers his public addresses. A large part 
of the Gospels is devoted to his table talk (Matt. 9 : 10-17 ; 
Mark 2 : 1 5-22 ; Luke 5 : 29-39 5 7 • 3^-5° 5 1° '- 3^-42 ; 1 1 : 
37-54 ; 14 : 1-24 ; John, chap. 13 to 16). In the recorded 
interviews he seeks to secure successively four mental states 
or attitudes : i. Attention. 2. Receptivity. 3. A conscious- 
ness of need. 4. The acceptance of himself and his mes- 
sage as a complete satisfaction for this need. Study in 
illustration his conversation with the woman of Samaria. 
He is not always successful in creating these mental states, 
but he never loses control and with wonderful wisdom guides 
the conversation as he wills. In his controversial encounters 
he easily puts his opponents to utter confusion. Rulers, 
Pharisees, Herodians, Sadducees, and lawyers confess de- 
feat (Matt. 22 : 15 to 23 : 39 ; Mark 12 : 13-40). "Out of 
his mouth went a sharp two-edged sword." Tact, bold- 
ness, trenchancy mark his conversations with the morally 
self-satisfied and the intellectually dull (Luke 14 : 1-24 ; 
John 3 : 1-24). In the presence of inordinate prejudice 
and moral indifference, he resolutely holds his peace. So 
long as he can lead the conversation toward a clearer un- 
derstanding of the truth he continues it. When the mind 
of the other refuses to be led, the conversation ends. Jesus 
dominated every interview. He never talked to be talking. 
He spoke with purpose. 

13 



14 THE CHRISTIAN CONVERSATIONALIST 

Christ's method was determined (i) by the character and 
the intellectual equipment of the person with whom he was 
conversing ; (2) by the purpose to be attained through the 
conversation. In illustration, study the interview given in 
the Gospel of John with a skeptical ruler (John 3 • 1-24). 

THE CONVERSATION WITH NICODEMUS 

1. Nicodemus ; a man cf honorable position, unblem- 
ished character, thoroughly acquainted with the Scriptures. 
His intellectual interest has been awakened by the words 
and the miracles of Jesus. An honest skeptic, he invites 
argument ; a rationalist, he seeks an explanation rather than 
a personal appropriation of truth. 

2. Jesus seeks to secure successively the mental attitudes 
of attention, receptivity, consciousness of need, and the ac- 
ceptance of himself as a satisfaction for this need ; in part 
he succeeds. The attention of Nicodemus is secured. He 
is unwilling to receive the utterances of Jesus without rea- 
sonable proof: "How can these things be .? " "How?" 
is the question of the rationalist Nicodemus had a little 
faith in Jesus, based upon the miracles he performed. The 
purpose of Jesus was to convince him of the littleness of his 
faith and to evoke more faith. If a man is a rationalist 
with some faith, demand more faith. 

Study the methods of the Master in dealing with a preju- 
diced and sinful woman (John 4 : 1-42) ; an educated and 
moral young man (Matt 19 : 16-22 ; Mark 10 : 17-22 ; 
Luke 18 : 18-24) *. ^ rich but despised publican (Luke 19 : 
i-io) ; a modest man of faith (Matt. 8: 5-13 ; Luke 7 : 
i-io) ; a vacillating man of the world (Matt, chap. 27 ; 
Mark, chap. 15 ; Luke, chap. 23) ; a penitent disciple 
(John 21 : 15-23). 

Notice his alertness and his intellectual superiority ; the 
skill with which he guides the conversation ; the ease with 



THE GOSPEL IN CONVERSATION 15 

which he dismisses the theological discussion ; his appeal 
to the conscience ; his tact in pointing out sin ; the em- 
phasis he places upon personal religion. Point out other 
characteristics. The object of Christ in every conversation 
was to bring the one with whom he was conversing into 
right relation with God. This is the object the Christian 
conversationalist seeks in every religious conversation. 

THE CONFERENCE 

The personal worker is expected to guide the conversation 
toward the subject of personal religion ; meet all attempts to 
evade the subject ; answer the objections that maybe urged 
and in the end force the issue, the acceptance or the re- 
jection of Jesus as a personal Saviour. 

Reports upon the week's work. Further discussion of 
methods of approach. The problem of the personal worker 
to-day is not how to deal with the man who is seeking a 
Saviour, but with the one whose interest is not sufficient to 
introduce the subject of religion, and who after its introduc- 
tion seeks to evade it. How can you secure his interested 
attention ? What place has letter- writing in personal work ? 

In arranging for the week's work, the leader shall urge 
the introduction of personal religion into letter-writing. 
Each member is requested to prepare a letter to an unsaved 
friend, in which an appeal will be made to accept Christ 
These letters to be presented at the next conference for 
discussion. 

II 

THE STUDY HOUR — THE CONSECRATION OF CONVERSATION 

Religious conversation is declining. More preaching, 
more teaching, more church work, and less communing one 



1 6 THE CHRISTIAN CONVERSATIONALIST 

with another. The religious life, once exuberant and ex- 
pressive, is to-day marked by reserve, not to say timidity. 
People speak naturally upon whatever is uppermost in their 
minds. Religious conversations characterize revival periods. 
There is, therefore, to-day a lack of serious and original 
thought regarding religion. 

There are three factors in conversation ; material, desire, 
opportunity. There must be the thought to be expressed, 
the desire to give expression to the thought, and the oppor- 
tunity for this expression. The chief hindrances to religious 
conversation are found in the lack of material for such con- 
versation and the absence of desire to give expression to 
whatever thought exists. 

How are these hindrances to be overcome ? By gather- 
ing such an abundance of material that thoughts upon re- 
ligion will become uppermost in the mind. 

Three modes of gathering material : Study, Meditation, 
Prayer. Special study of the Bible, (i) With a concord- 
ance — the study of topics. (2) Each book singly with spe- 
cial reference to the historical background, the personality 
of the writer, and the purpose of the book. (3) By reading 
a certain portion of the Scripture each day. (4) By devo- 
tional study of the word. (5) By memorizing the choicest 
portions of the Scripture. This reverent study w-ill deepen 
one's consciousness of God. Meditation is neither study 
nor reverie, it is "the steadfast setting of the mind on 
things unseen and eternal, on God and the soul, on the 
authority and the dictates of the moral law, on life, not as 
it is broken in the kaleidoscope of experience, but as it is 
apprehended in the white light of its idea." It is seeing 
Him who is invisible ; it is practising the presence of God. 
Prayer is the most arduous of intellectual labors. Smooth 
petitions, unmixed with emotions, represent no greater toil 
than the rasping tones of the phonograph. True prayer is 



THE GOSPEL IN CONVERSATION \J 

the setting forth of one' s relation to God and realizing this 
relation anew in ways deeper and more far-reaching. The 
supreme blessing in prayer is getting God' s point of view of 
one' s relations, needs, and task, and with this view the in- 
spiration to realize his will. Cultivate the divine perspective. 
See life as God sees it In the light of this revelation one 
comes to know those things for which he ought to pray. 

He who with earnestness and faithfulness studies, medi- 
tates, and prays will find his mind enriched with abundant 
material for religious conversation and with this enrichment 
will come the desire to speak. The opportunity to speak is 
ever at hand. 

The message of the Christian conversationalist is the 
reality of the spiritual world ; the only entrance into the 
kingdom of God — the new birth, the way of entrance — trust 
in Jesus Christ. 

In Christianizing our conversations with the unsaved, the 
following suggestions are courteously offered : 

Use all your powers to gain the kindly feeling of those in 
whom you are interested. Ordinary kindness may be the 
best means of gaining their thoughtful attention. The first 
problem in personal work is getting the close attention of 
the one to whom you speak. 

Realize that you speak in Christ's stead. Be natural. 
Avoid cant and all technical religious terms. Conduct the 
conversation as nearly as possible as Christ would do. Seek 
to understand thoroughly the person you address : his tem- 
perament, his past, the present influences in his life, his 
point of view of religion — what he believes rather than what 
he does not believe ; his difficulty. Meet this difficulty as 
it exists in his mind. Consider it from his point of view. 
Be accurate in your diagnosis before you seek to apply the 
remedy. Avoid controversy and all subjects that lie outside 
of the presentation of Christ. Find a common basis of be- 

B 



1 8 THE CHRISTIAN CONVERSATIONALIST 

lief and from this lead up to the presentation of Jesus Christ 
as a personal Saviour. Rely upon the Spirit of God and 
the word of God. Be wise in the use of Scriptures. Some- 
times one verse is all you need to quote. 

Engage in earnest prayer and if possible persuade him to 
pray aloud for himself Be dead in earnest. Do not do all 
the talking. Religious gabbling is not personal work. 
Press the one you are leading to Christ to an immediate de- 
cision. If he declines, go to your closet in prayer ; study 
the causes of your failure. Prepare yourself for another 
interview. Never give up the man. Become an apostle to 
him as Paul was to the Gentiles. 

If he accepts Christ give him definite instructions how to 
succeed in the Christian life. Urge him to obey at the 
earliest possible moment the command of Christ to pro- 
fess his faith in baptism. Explain the meaning and pur- 
pose of baptism. Show him that it is a declaration of his 
experience in a symbol more eloquent than words. 

THE CONFERENCE 

The following questions may be discussed ; answers to be 
given from personal experiences. 

1. How to create opportunities for religious conversations ? 

2. How to direct the drift of conversation toward religion t 

3. How to open up the subject of personal religion ? 

■ The discussion of the letters presented by the members 
in accordance with the arrangements of the previous meet- 
ing ; reports of the week ; delegating new work ; earnest 
prayer for the unsaved. 



CONVERSION 

The Fact of Conversion 

The Psychology of Conversion 



THE STUDY HOUR — THE FACT OF CONVERSION 

IN the Study of a converted person, one observes first a 
changed will expressing itself in nobler and more God- 
like life. Not only the will is changed but also the disposi- 
tion. Holy love is awakened in the soul. The converted 
man knows that a radical change has taken place in his sub- 
consciousness. He possesses new interests, new relations, 
new affections, new incentives to holiness, new purposes, 
and new hopes. He is a new creation. 

In seeking an explanation for this transformation, he finds 
truth to have been a cause. The truth regarding the sin- 
fulness of sin entered the arena of his mind and conquered, 
and he realized more vividly than ever before that he was a 
lost sinner. The realization of sin does not lead necessarily 
to a turning from sin. Yet it is a prerequisite of repentance. 
Knowledge of the truth is not then the ultimate cause of 
conversion. The realization of sinfulness was followed by 
a loathing of sin, a mighty desire to renounce sin that 
stirred his personality to its depths. A Power not himself 
was at work within him. The changed relation to sin was 
not the product of either his volition or the realization of a 
terrifying fact. The unseen Worker was God the Holy 
Spirit The perception of the truth of the gospel was 
followed under the inspiration of the unseen Worker by 
a loving trust in Jesus Christ as a personal Saviour. He 
then realized that his sins were forgiven and that he was 
child of God. 

The successive states are variously described. The re- 

21 



22 THE CHRISTIAN CONVERSATIONALIST 

alization of sin is called conviction of sin. The ministers 
of earlier days devoted much time in revival services to the 
preaching of sin. Their course was logical and wise. The 
turning from sin is called repentance. The turning to 
Christ in loving trust is called faith. The two, repentance 
and faith are considered as one ; for there is but one action 
in turning from sin to Christ as Saviour from sin. To this 
is given the name conversion. The process which no one 
can explain, that begins with repentance, if not earlier, and 
ends with the knowledge of sin forgiven, is called regenera- 
tion, and is the work of the Holy Spirit 

Scripture References 

1. Regeneration: John i : 12, 13, i6 ; 3 : 3-8 ; 6 : 44-47, 
50, $1 ; John 10 : 10 ; Rom. 6 : 3-23 ; 8 : 2-16 ; 2 Cor. 5 : 
17 ; Eph. 2 : 5-8 ; i Peter 2:9:2 Peter i : 3, 4. 

2. Conviction of Sin : Gen. 4:13; Luke 5:8; Acts 2 : 
37 ; 9 : 6 ; 16 : 29 ; John 8 : 34 ; i John 3:4, 5 ; James 
I : 14, 15 ; I John 5 : 17 ; Rom. 3 : 23 ; 6 : 23. 

3. Repentance : Luke 18 : 10-14 ; 15 : 17-21 ; Matt. 9: 
12, 13 ; 2 Cor. 7 : 10 ; Ezek. 18 : 30-32 ; Ps. 51 : 1-17. 

4. Faith : John 3 : 16-36 ; 5 : 24 ; Acts 13 : 39 ; Rom. 
10 : 9, 10 ; Acts 10 : 43 ; 16 : 31. 

5. Forgiveness of Sin : Matt, i : 21 ; Luke 24 : 47 ; Acts 
13 • 38' 39 i 26 : 16-18 ; Col. 2:13; i John i : 9. 

CONFERENCE 

This conference is an old-fashioned experience meeting. 
The written accounts of their conversions the members will 
hand to the leader for study and comparison. Each one is 
expected to tell succinctly and feelingly of the beginning of 
his Christian life. "Who brought me to Christ ?" is the 
theme of each testimony. 

After the reports of the week' s work, and the delegating 



CONVERSION 23 

of the work for the coming week, the closing moments may 
be spent in thanksgiving to God for redemption from sin. 



II 

THE STUDY HOUR — THE PSYCHOLOGY OF CONVERSION 

1. The Science of Psychology. (i) Its relation to re- 
ligious experiences. Recent investigations of the fact of 
conversion : Starbuck' s ' ' Psychology of Religion, ' ' Coe' s 
"Spiritual Life," James* "Varieties of Religious Experi- 
ences," Leuba's "Psychology of Religious Phenomena." 
(2) The rise of the so-called new thought : The apostles of 
Emerson, Dresser, Trine, Hubbard ; Mind Cures, Christian 
Science, Dowieism. The relation of these recent move- 
ments to conversion. 

2. What is Conversion? (i) The biblical accounts of 
conversion : Nathanael (John i : 45-51) ; the man born 
blind (John 9 : 1-39) ; the lost son (Luke 15 : 11-24) I the 
converts of Pentecost (Acts 2 : 37-41); Paul (Acts 9 : 3-19; 
22 : 6-16 ; 26 : 12-19) J Cornelius (Acts 10 : 34-45) ; the 
Ethiopian treasurer (Acts 8 : 27-40) ; Lydia (Acts 16 : 14, 
15) ; the jailer of Philippi (Acts 16 : 25-34). Points of 
dissimilarity in education, temperament, mental grasp, 
spiritual apprehension, previous life ; in the way the gospel 
was presented and in the effects produced. Points of simi- 
larity : A new presentation of Jesus Christ ; a new recogni- 
tion of his claims and his trustworthiness ; a new relation 
to him through loving trust, producing a complete readjust- 
ment of the subconscious life and manifesting this transfor- 
mation in the field of consciousness through intellect, affec- 
tion, and will ; the intellect recognizing God in Christ as 
the divine Teacher, the heart recognizing him as the object 
of supreme affection, and the will, wholly surrendered, find- 



24 THE CHRISTIAN CONVERSATIONALIST 

ing its expression in obedience ; the permanent, persistent 
effort to reproduce Christlike conduct. (2) Accounts of 
modern conversions : C. G. Finney, Elder Jacob Knapp, 
S. H. Hadley, Colonel Gardiner, Adolph Monod, Tolstoy, 
Henry Ward Beecher. Identity of points of dissimilarity 
and similarity in modern conversions when compared with 
the biblical conversions. 

3. The Psychological Study of Conversion, (i) Its value. 
There are spiritual laws in the spiritual world. Psychology, 
through a study of the phenomena of conversion, seeks to 
discover these spiritual laws. A knowledge of these laws is 
needed by the Christian conversationalist that he may be 
furnished for every good work. (2) When does conversion 
occur ? a. Time : In the period of adolescence conversions 
are most frequent. The various explanations of the numer- 
ous religious awakenings between the ages of eleven and 
thirteen ; between the ages of fifteen and seventeen, b. 
Conditions : The presentation of Christ. The conscious- 
ness of need. The period of stress. The surrender of the 
whole being to Christ (3) What human forces contribute 
to conversion ? a. Human speech has been most highly 
honored. Preaching has not been so effective as private 
conversation. Present spiritual decline due to decline in 
religious conversation. The imperative need of its restora- 
tion b. The silent influence of Christlike conduct 

THE CONFERENCE 

Each member is requested to interview some well-known 
Christian and secure from him an account of his conversion. 
It is desirable that these experiences shall be widely dis- 
tributed. Friends outside the city may be written to and 
their answers secured in time for this meeting. To aid in 
securing facts of value, the following questions are given : 

I. What religious influences entered into your early life ? 



CONVERSION 2 5 

Was the Bible regularly read by your parents ? Did they 
conduct family worship ? Did you attend the Bible-school ? 

2. When and under what circumstances did the first deep 
impression come upon you that you ought to be a Christian ? 
Describe your feelings at this time. How long after was 
your conversion ? 

3. What were the human influences that led to your 
conversion ? Did the conversion occur in a revival ? Was 
your conversion instantaneous or did it cover a period of 
time, or does it lie beyond your recollection ? 

4. Describe as accurately as possible your feelings at the 
time of conversion. Looking back over your life, what 
effects do you see produced by it ? 

The conference period should be devoted to the reading 
of the above reports. Members will mark those elements 
of experience that belong to them all and those that are 
unusual and incidental. 

Reports of conversations and the arranging for interviews. 
A season of prayer. 



THE DRAMA OF THE SOUL 



THE STUDY HOUR — THE DRAMA OF THE SOUL 

THE theatre is one of the great forces to-day that create 
public opinion and influence individual conduct. 
While seeking merely to amuse, it plays no small part in 
determining the point of view that its attendants take of life 
and human destiny. The theatre of to-day encourages 
worldliness, frivolity, and disgraceful selfishness, while 
many plays are vicious and diabolical. Yet the theatre 
possesses a fascination recognized and felt by the followers 
of Christ. The source of its bewitching power is the uni- 
versal interest in human struggle. The theatre gives us 
human action, compressing the story of years into hours of 
presentation. 

The play, the novel, the romance, the dramatic poem is 
epitomized in the plot, which presents persons of different 
tendencies, temperaments, and characters, who, under suc- 
ceeding and usually exciting situations, reveal varied human 
emotions and motives, all tending to a climax in which the 
relations of some of these persons are definitely determined. 
There are five movements in the plot : The presentation of 
the characters, the heightening of the interest, the crisis, 
the moment of suspense, the denouement or catastrophe. 

Religion is a personal relationship existing between God 
and man. Jesus Christ is the maker of this relation. The 
greatest of all dramas is the drama of the soul. The en- 
trance of Jesus into the mind of man is the opening act of 
this drama ; his acceptance and his permanent, abiding 
presence, or his rejection and permanent withdrawal, is its 

29 



30 THE CHRISTIAN CONVERSATIONALIST 

closing act The coming of Christ into a life leads inevita- 
bly to the crisis of a decision. No one in a Christian land 
can escape that crisis when the whole being of the man 
considers the question, "What then shall I do with Jesus, 
called the Christ ?" It is hfe' s most dramatic moment The 
period of indecision, the moment of suspense, may cover a 
brief or an extended time, but soon or late it is followed by 
the acceptance or the final rejection of Jesus Christ The 
soul then is definitely saved or definitely damned. 

In the presentation of Jesus Christ to the man without 
God, his followers, the spiritual apostles in every age, play 
a most important part To be participants in the dramas 
of the soul you are called. A close study of the dramas of 
the soul which are given in the New Testament reveals five 
acts or movements. We shall study these, giving special 
attention to the type of the person approached, the circum- 
stances under which Christ was presented, the method used, 
the effects as seen in the successive movements, and the 
final outcome. In the study of similar modern types the 
biblical precedent in method will be followed, and the 
Scriptures that will instruct the type of soul with which we 
deal will be given. 

The outline for each of these studies is as follows : (i) 
The presentation of the characters. (2) The heightening of 
the interest (3) The crisis. (4) The moment of suspense. 
(5) The outcome. 

The parable of the Lost Son furnishes an excellent illus- 
tration of these five movements, which appear in ever)- 
complete story. This has been called, ' ' Christ' s portrayal 
of the process of conversion." 

I. The Presentation of the Characters. "And a certain 
man had two sons, and the younger of them said to his 
father. Father, give me the portion of goods that falleth to 
me, and he divided unto them his living." 



THE DRAMA OF THE SOUL 3 1 

2. The Heightening of the Interest. "And not many- 
days after the younger son gathered all together, and took 
his journey into a far country, and there wasted his sub- 
stance with riotous living. And when he had spent all, 
there arose a mighty famine in that land ; and he began to 
be in want And he went and joined himself to a citizen of 
that country ; and he sent him into his fields to feed swine. 
And he would fain have filled his belly with the husks that 
the swine did eat ; and no man gave unto him." 

3. The Crisis. "And when he came to himself, he said, 
How many hired servants of my father' s have bread enough 
and to spare, and I perish with hunger. I will arise and go 
to my father, and will say unto him. Father, I have sinned 
against heaven, and before thee, and am not worthy to be 
called thy son ; make me as one of thy hired servants." 

4. The Moment of Suspense. "And he arose, and came 
to his father." 

5. The Outcome. "But when he was yet a great way 
off, his father saw him, and had compassion, and ran, and 
fell on his neck, and kissed him. And the son said unto 
him. Father, I have sinned against heaven and in thy sight, 
and am no more worthy to be called thy son. But the father 
said to his servants. Bring forth the best robe, and put it on 
him ; and put a ring on his hand, and shoes on his feet : and 
bring hither the fatted calf, and kill it ; and let us eat, and 
be merry : for this my son was dead, and is alive again ; he 
was lost, and is found. And they began to be merry." 

THE CONFERENCE 

The leader should take this hour for the study and the 
analysis of the religious experiences that the members have 
furnished him. 

Reports of personal work and the arranging for interviews. 
A season of prayer. 



THE INQUIRING 

The Quest for God 
The Inquirers at Pentecost 
The Ethiopian Treasurer 
The Blind Beggar 
One Who Was a Sinner 



THE STUDY HOUR — THE QUEST FOR GOD 

" T~)HILIPsaith unto him, Lord, shew us the Father, and 
X it sufficeth us. Jesus saith unto him, Have I been 
so long time with you, and dost thou not know me, Philip ? 
He that hath seen me hath seen the Father ; how sayest 
thou. Show us the Father?" 

The three ways of approach to God : i. Through the intel- 
lect, resulting in a consciousness of God ; 2. Through the af- 
fections, producing confidence in God ; 3. Through the will, 
leading to communion with God in conduct and life. This 
trinity of relationships is experienced by every child of God. 
The Christian knows, trusts, and obeys God. The demand 
of Philip, "Show us the Father," expresses the universal 
quest for God. In the reply of Jesus there are two state- 
ments : I. Philip has had the companionship of Christ ; 
and 2. This companionship has been a revelation of the 
Father. The three thoughts that here appear are : i. The 
Quest for God ; 2. The Companionship of Christ ; 3. The 
Unveiling of the Father. 

I. The Quest for God. Two nations have led the world 
in the search for God : the Hebrew and the Greek. The 
one sought God through the perception of the senses, and 
the other through the processes of the reason. The one 
demanded authority ; the other, sweet reasonableness. The 
one expected the power of God to be manifested in every 
revelation of himself ; the other expected the revelation to 
show forth the wisdom of the Infinite Mind. The literary 
product of one was law ; the literary product of the other 

35 



36 THE CHRISTIAN CONVERSATIONALIST 

was philosophy. The one was the seeker after the sign ; 
the other was the seeker after wisdom. PhiHp expressed in 
his inquiry the demand of both the Hebrew and the Greek, 
He was a Hebrew. He had the Hebrew face, the Hebrew's 
religious zeal, and the Hebrew's Messianic hope. He was 
reared, however, in a little city dominated by Greek influ- 
ences. He spoke fluently the Greek language. The ex- 
pressions of his thought as given in the Gospel of John 
are Grecian in character, seeking the reason of things. As 
a Hebrew he naturally expected a new and awful theoph- 
any ; as influenced by the Greek spirit he expected a new 
and vivid expression of the Infinite Mind. 

2. The Companionship of Christ Philip was first a dis- 
ciple, and afterward was chosen to be an apostle of Jesus. 
He was one of the very first of that company of young men 
who gathered about the Carpenter of Nazareth. For months, 
perhaps years, he had been intimately associated with the 
Master. He had seen him still the tempest, multiply bread, 
heal the sick, restore the blind, and raise the dead. Every 
day he had beheld the supernatural power of the Christ. 
He also had heard him speak as never man had spoken ; he 
discovered in his thought a sweet reasonableness, a profund- 
ity, a spiritual consciousness and insight that far surpassed 
the utterances of the Hebrew prophets whose writings he had 
read. Indeed, it seemed to Philip that Jesus had kept back 
but one phase of revelation — the Father himself. A vision 
of the Father would satisfy every demand he could make : 
"Show us the Father, and it sufficeth us." 

3. The Unveiling of the Father. "He that hath seen 
me hath seen the Father," is the most precious, the most 
luminous, the most constructive, and most iconoclastic sen- 
tence in human speech. In Jesus is found the God for 
whom the nations have searched. The discover}- of God 
is the India of the soul's voyage. Jesus reveals God as 



THE INQUIRING 37 

near to us, so like us that we may whisper, "Our Father," 
and he hears ; so loving that he expressed himself in terms 
of the finite, in forms of the human, giving all, even life 
itself, to make this expression complete. Upon this utter- 
ance Christianity is founded. The gospel is the declara- 
tion of those who have seen Jesus by faith that in him they 
beheld the Father. The vision of the Father in Christ is 
the spiritual ordination of the Christian minister. This 
sentence is also the sentence unto condemnation of all rites 
and forms except as they are the expressions of inner expe- 
riences. It places man in the presence of the Christ, and 
declares : ' ' Believe in him and thou shalt be saved ; be- 
lieve not, and all the baptisms and the liturgies, all the 
prayers and the priests from Constantine to the day of judg- 
ment cannot save you from perishing." 

• ' Man is incurably religious. ' ' The demand for a religion 
is wrought into the very structure of the human mind. 
Every man is approachable upon the subject of personal 
religion. Wise is he who knows the ways of approach. 

To us is committed the ministry of reconciliation. The 
Christian's message: "The God whom you instinctively 
seek was in Christ reconciling the world unto himself. Will 
you be reconciled to God ? In Christ's stead I plead. His 
love has brought me to you. May I conduct you to him ? ' ' 
The quest for God is human ; to aid humanity in this quest 
is divine. We are workers together with God. We too, 
have come to seek and to save the lost. 

THE CONFERENCE 

Each member will present proof that man is incurably 
religious. These proofs should be gathered from the per- 
sonal observations of the members or their friends. Strik- 
ing incidents from Christian biographies will be of value. 
Do men ever lose all interest in the quest for God ? When 



38 THE CHRISTIAN CONVERSATIONALIST 

this interest is latent, how can it be quickened ? Study the 
Scriptures that describe the work of the Holy Spirit in man' s 
religious awakening (John i6 : 8-11 ; Heb. 3 : 7, 8 ; John 
3 : 5-8 ; 6 : 63 ; Titus 3 : 5, etc.). Give illustrations of the 
work of the Holy Spirit in conjunction with the efforts of 
God' s servants. 

Reports of personal work with special reference to the 
religious attitudes of those interviewed. The diagnosis of 
their spiritual diseases with discussion of the best modes of 
treatment. Additions to the list of the unsaved. Prayer 
for the Spirit' s guidance. 

II 

THE STUDY HOUR — THE INQUIRERS AT PENTECOST 

1. The Presentation of the Characters. ( i ) Scene : 
Jerusalem crowded with devout visitors attending the feast 
of Pentecost. (2) Characters : The apostles, their fellow- 
disciples, and the multitude. (3) The apostles speaking 
in the different languages represented in the multitude. 
Peter's defense and interpretation of Joel 2 : 28, 29 (Acts 
2 : 14-21). 

2. The Heightening of the Interest, (i) Peter's theme : 
Jesus of Nazareth (Acts 2 : 22-24). (2) The resurrection 
of Christ foretold in prophecy (Acts 2 : 25-31). (3) The 
risen Christ seen by his disciples (Acts 2 : 32). (4) Pres- 
ence of the Holy Spirit in the apostles, proof of Christ's 
exaltation (Acts 2 : 33). (5) His exaltation foretold by 
David (Acts 2 : 34, 35). (6) Jesus is both Lord and 
Christ (Acts 2 : 36). 

3. The Crisis, (i) The effect of the sermon, many cry- 
ing, "Brethren, what shall we do?" (2) Peter's reply: 
" Repent and be baptized every one of you in the name of 



THE INQUIRING 39 

Jesus Christ for the remission of sins, and ye shall receive 
the gift of the Holy Spirit." 

4. The Moment of Suspense. The first inquiry meeting : 
The apostles and probably other disciples engaging in per- 
sonal work. " How to be saved," was the question they 
were called to answer. 

5. The Outcome. About three thousand were converted 
and baptized. 

THE INQUIRERS OF TO-DAY 

1. (i) Scene : A modern church. (2) Characters : A 
preacher of the gospel, a congregation of Christians and 
the unconverted. 

2. (i) The congregation assembled for worship. (2) The 
evangelistic sermon closes with an earnest appeal to accept 
Christ An invitation is extended to the unsaved to attend 
the inquiry meeting. 

3. In the inquiry room, numbers of the unsaved by their 
presence asking, " How to be saved?" Personal workers 
urging the acceptance of Christ. Scriptures that will in- 
struct the inquirer : Jesus, the sin-bearer — ^John i : 29 ; Isa. 
53 : 6 ; 2 Cor. 5:21; Gal. 3:13; Matt, i : 21 ; Acts 3 : 
36 ; Rom. 5:8-11; I Peter i : 18-20 ; Jesus delivers from 
the power of sin — Jude 24 ; i Peter 1:5; John 10 : 28 ; 2 
Peter 1:4; Gal. i : 4. How Jesus is accepted — John i : 
12 ; 3 : 16 ; Acts 10 : 43 ; confession demanded — Matt. 10 : 
32 ; Rom. 10 : 9, 10 ; i John 4:15. 

4. After a clear explanation of the Scripture teaching re- 
garding the way of salvation, it is often advisable to leave 
the one you are leading to Christ alone with his thoughts 
while you engage in silent prayer for him. You have 
brought him to Christ, and that is all you can do. The 
closing scene leaves the soul with God. 

5. Some believe. 



40 THE CHRISTIAN CONVERSATIONALIST 

THE CONFERENCE 

This conference deals with the ways of approach, tlie 
methods of treatment, and the means in securing an imme- 
diate acceptance of Christ on the part of sincere inquirers. 

I. Ways of approach. Under no condition does the per- 
sonal worker find it easier to approach the subject of re- 
ligion than in the inquiry room. The presence of the un- 
converted is an unvoiced request to be shown the way of 
salvation. Yet a situation so simple calls for tact and cour- 
tesy. Some are drawn by curiosity. A zealous but tactless 
worker may drive such a person away never to return. 
Where strong emotion is evinced, the worker may at once 
seek the difficulties that lie in the way of the acceptance of 
Christ. W^hen the face and manner do not reveal a deep in- 
terest, a polite request to speak of Christ is advisable. ' * May I 
speak to you regarding your relation to Jesus Christ ? ' ' leads 
directly to the diagnosis of his case. "In this room there is 
but one topic of conversation : Jesus, the Saviour of sinners. 
Shall we make that the subject of our conversation ?" gives 
the unsaved an opportunity to accept or reject your sugges- 
tion. If he declines, do not tease or irritate him by contin- 
uing the conversation against his wishes. Be courteous. 

2. Methods of treatment In the inquiry room one 
meets with every type of character and ever}' kind of diffi- 
culty that hinders the acceptance of Christ. These diffi- 
culties and how to meet them will be treated in the suc- 
cessive conferences. No soldier should go into battle with- 
out his weapons ; no personal worker into the inquir}'- room 
without his Bible. He needs to be dexterous in the use of 
the sword of the Spirit. 

The inquiry of the inquirer is, "What shall I do to be 
saved ?" The answer : Acts i6 : 31 ; John 3 : 16 ; Acts 4 : 
12 ; John 6 : 28, 29 ; Acts 20 : 21 ; John 3 : 36 : Rom. 10 ; 
9, 10 ; Acts 10 : 43. Select other Scriptures. 



THE INQUIRING 4I 

3. Means in securing an immediate acceptance of Christ. 
Answer all pertinent questions, overcome as far as possible 
all real difficulties, meet all endeavors to change the sub- 
ject courteously, clear the field of every issue save one : 
"Will you accept Christ as your personal Saviour?" Ac- 
complish this by the intelligent use of Scripture. For 
every phase of religious conversation there is the fitting 
biblical quotation. Show him the present to be the only 
time of salvation ; show him a postponement of accept- 
ance is a present rejection ; show him the dangers of 
delay ; show him the blessedness, the joy through imme- 
diate acceptance. 

Members in making reports for this week should group 
together all conversations with sincere inquirers, giving suc- 
cinctly the methods of treatment and the means used in se- 
curing the acceptance of Christ. Ere this meeting, it is 
hoped that some of the members have come to know the 
joy of the winner of souls. 

The delegating of the week's work. The renewal of the 
personal workers' vows. A season of prayer. 



Ill 



THE STUDY HOUR — THE ETHIOPIAN TREASURER 

Acts 8 : 26-39. 

I. The Presentation of the Characters (Acts 8 : 26-30). 
(i) Scene : The road through the desert ; the coming of the 
chariot ; the traveler on foot. (2) Characters : The treas- 
urer of Ethiopia ; the charioteer ; Philip, a deacon of the 
church at Jerusalem, who had fled to Samaria upon the 
martyrdom of Stephen, a fellow-deacon. (3) The treasurer 
engaged in reading aloud Isaiah ; Philip running along by 
the chariot, hears the words, "He was led as a sheep to 



42 THE CHRISTIAN CONVERSATIONALIST 

the slaughter." Philip breaks in upon the reader : " Un- 
derstandest thou what thou readest?" 

2. The Heightening of the Interest (Acts 8 : 31-35). 
(i) Philip, by invitation, throws light upon Isaiah 53 : 
6, 7. (2) From this text Philip preached unto him Jesus. 
The sermon on Jesus included an explanation of salvation 
and baptism. 

3. The Crisis (Acts 8 : 36). The treasurer : "What doth 
hinder me to be baptized ?" 

4. The Moment of Suspense (Acts 8 : 37). (i) Philip : 
"If thou believest with all thy heart, thou mayest." (2) 
The Treasurer : "I believe that Jesus Christ is the Son 
of God." 

5. The Outcome (Acts 8 : 38-40). (i) The treasurer is 
baptized. (2) His work done, the Spirit caught away Philip. 
(3) The treasurer, rejoicing, went his way. 

THE MODERN ETHIOPIAN TREASURER 

1. Scene : Wherever those who journey are thrown to- 
gether, (i) The opportunities given Christians to-day on 
trains, steamships, street cars, and elsewhere to preach Jesus. 
After the Bible-school, the teacher will find walking home 
with his pupil an admirable opportunity to turn a reference 
to the lesson of the day into an earnest discussion of per- 
sonal religion. (2) Characters : A Christian conversation- 
alist and a thoughtful companion. (3) Begin the conversa- 
tion with any subject in which you find your companion 
interested. 

2. Thoughtful companions are always receptive to new 
truth. Any thought he expresses, by tactful discussion 
will lead to the source of all truth. Acknowledge the 
limits of human knowledge. Emphasize the need of our 
securing all the light that can be thrown upon the great 
problems of life. 



THE INQUIRING 43 

The presentation of Jesus as the explanation of all things : 
The Old Testament, with special reference to prophecy (Isa. 
52 : 13 to 53 : 12) ; the relations of God and man (2 Cor. 
5 : 18, 19) ; the Saviour from sin (i Tim. 4 : 10) ; the divine 
purpose (Rom. 8 : 19, 20) ; immortality (2 Tim. i : 10) ; the 
creator of all things (John i : 14). 

Jesus as the most powerful personality in the world to-day; 
the influence of his spirit upon men and institutions ; the 
benefits that grow out of his influence; as man's moral ideal; 
the blessedness and inspiration that comes from his service. 

A personal testimony heart-felt by the Christian : ' • What 
Jesus has done for me." Confirm John 1:12. 

3. "What will you do with Jesus ?" Ask for an imme- 
diate acceptance of Christ. If his intellect has been con- 
vinced by arguments, the affections may yet be unmoved. 
The most eloquent tributes to Christ have come from men 
who refused him their love. Thoughtful persons restrain 
their emotions. They prefer to be alone in the soul' s crisis. 
If you fail to secure an immediate acceptance of Christ, 
secure from him a promise to pray alone and aloud. This 
prayer will reveal to him the sinfulness of his heart ; for 
while his reason is convinced, his emotional nature rises in 
riotous rebellion at the thought of surrendering himself to 
Christ This will reveal himself to himself 

4. In this moment, the thoughtful mind contemplates 
Christ and himself from a new point of view, and he pro- 
foundly feels that their personal relations must be definitely 
determined. This period frequently covers days and weeks, 
and is often accompanied by an intense conviction of sin 
amounting almost to despair. Study the conversions of 
Finney, Knapp, Brown, and others. The Spirit of God 
and the man strive mightily. 

5. God grant that, like the desert traveler, he may go on 
his way rejoicing in the new-found Saviour. 



44 I'HE CHRISTIAN CONVERSATIONALIST 

THE CONFERENXE 

"The Problem of the Traveler" is the subject of this 
conference. The modern spends increasing time in travel. 
The tickets of the various transportation companies of the 
world each year run into thousands of millions. The 
passenger traffic of London every six months equals the 
world's population. How to reach the moving masses is 
the modern problem. Various and some very ingenious 
methods have been tried. Tracts, "Silent Evangelism," 
Scripture texts hung in conspicuous places are methods 
more or less successful. Church advertising is increasing. 
These appeals to the eye of the traveler are not sufficient. 
The Ethiopian treasurer might have read the Messianic 
prophecies all the way from Jerusalem to Ethiopia and not 
learned of Jesus. Christian travelers consecrating their 
conversations as they travel, is the solution of the problem. 
Christian travelers therefore are under obligations to make 
themselves agreeable to their chance companions ; for 
little courtesies, simple kindnesses create opportunities for 
religious conversation. Nowhere is courage and tact of 
the highest order more needed in presenting Christ ; and 
nowhere outside of the inquiry room are the results of per- 
sonal work more productive. 

The members of the Circle will give their experiences in 
doing personal work on trains, steamers, in hotels, and 
elsewhere. If any member has had no such experiences, 
he will present the experiences of some devoted Christian 
like John Vassar or D. L. Moody. After this the Circle 
will discuss the question : "When is it the duty of the 
Christian to introduce the subject of religion to his travel- 
ing companion ?" 

The difficulty of the Ethiopian treasurer was a lack of 
knowledge. He was a sincere inquirer needing further 
light. Those to-day who belong to this type often present 



THE INQUIRING 45 

this as a difficulty : " I do not clearly understand what or 
how I am to believe" (Gal. 3 : 13 ; i John 4:15:2:2; 
Eph. 1:7; John 3 : 36 ; Rom. 10 : 8-10 ; John 3 : 14-16 ; 
Heb. II : I ; Rev. 22 : 17 ; 2 Tim. i : 12). 

Reports of work done, discussions of situations met, 
delegating of work for following week, a season of prayer. 



IV 



THE STUDY HOUR — THE BLIND BEGGAR 

John 9 : 1-38. 

1. The Presentation of the Characters, (i) Scene : Jeru- 
salem, A. D. 28. (2) Characters : Jesus and his disciples, a 
young blind beggar, his parents, the Pharisees, and citizens 
of Jerusalem. (3) The disciples question Jesus regarding the 
cause of the young beggar's blindness. His reply. The 
anointing and the command to wash in Siloam (John 9 : 1-7). 

2. The Heightening of the Interest, (i) The young beg- 
gar returns from Siloam seeing. The astonishment of his 
neighbors. Their examination and the young man's ex- 
planation (John 9 : 7-12). (2) The examination by the 
Pharisees. The testimony of the young man. The cow- 
ardly attitude of his parents. The loyalty of the young man 
to the truth as far as he apprehended it (John 9 : 13-33). 
(3) His expulsion from the synagogue (John 9 : 34). 

3. The Crisis. The interview between Jesus and the 
young man, "Dost thou believe on the Son of God?" 
(John 9 : 35.) 

4. The Moment of Suspense. "Who is he, Lord, that 
I may believe on him ? ' ' Christ reveals himself (John 

9 : 36. 37)- 

5. The Outcome. "Lord, I believe." And he wor- 
shiped him (John 9 : 38). 



46 THE CHRISTIAN CONVERSATIONALIST 

THE MODERN BLIND BEGGAR 

1. (i) Scene : The gathering of a group of Christians en- 
gaged in religious discussion. (2) Characters : A Christian 
conversationalist with his Christian friends, and one spirit- 
ually blind. (3) A discussion arises in the group of Chris- 
tians regarding the causes of the spiritual blindness. Is 
this blindness caused by heredity — total depravity ; by ed- 
ucation — erroneous conceptions of life and of God ; or by 
unbelief — a personal unwillingness to accept the truth. A 
reference is made to one who is seemingly blind to the real- 
ities of Christian faith. The Christian conversationalist 
makes the point that their duty is not to explain the spir- 
itual blindness, but to give to him spiritual sight and by so 
doing to glorify God. 

2. A conversation between the Christian conversationalist 
and the one spiritually blind : 

' ' Do you see anything in religion that appeals to you ? ' ' 
asks the Christian conversationalist "No, I do not," is 
the answer. "I haven't what you call the religious feeling. 
I am sincere. The impressions of my childhood have 
passed and religion makes no appeal to me now whatever. " 

The Christian conversationalist replies, "I am glad to 
hear you say that you are sincere. That means that you 
are ready to make profession so far as you have the experi- 
ences to profess. What profession can you make now ? Do 
you believe that there is an eternal difference between right 
and wrong?" 

"I have doubted," replies the one spiritually blind, 
"nearly everything, but I have never doubted that right is 
ever better than wrong." 

"Why do you think that there is a difference between 
right and wrong ?" asks the Christian conversationalist 

"I am convinced not so much by argument as by tl;e 
fact that something within me tells me that it is true." 



THE INQUIRING 47 

"You believe, then, in the moral law. Can there be a 
law without a lawmaker ? ' ' asks the Christian. 

" I do not know regarding that. I only know that I have 
an abiding conviction that there is a moral government." 

"Well, what is your relation to the law? Have you al- 
ways kept it ? " 

"No, I have not. No man ever keeps this law." 

"That is true," replied the Christian. "But what dif- 
ference does it make if there is no one to enforce the law ? 
Can you call it a law if it is violated by every man and there 
is no one to punish the violations ? ' ' 

"But," replies the one spiritually blind, "so many suffer 
for these violations that there does seem to be punishment. 
Wrong-doing makes me unhappy." 

"Then," says the Christian, " does it not follow, that you 
have reason to believe that there is One who punishes evil 
and rewards good ? Will you not make this the ground of 
a belief that there is a God ? ' ' 

"Yes," replies the one spiritually blind, "I do believe 
that there is a God. ' ' 

3. "Now what are your relations to God?" asks the 
Christian. "He is the lawgiver, the law-enforcer. You 
recognize your relation to him as the authority that is over 
you ; but have you no other relation ? God has revealed 
himself to you, not only in the moral law, in nature, in the 
Bible, but also in his Son. You believe that nature is 
ordered by intelligence ; you believe that there is no book 
that ranks in its moral value with the Bible. What do you 
think of Jesus ?" 

"He was the greatest teacher who ever lived," replies 
the one spiritually blind. 

"Are you willing to profess that anywhere ?" 

"Why, I am ready to say that anywhere you ask me to 
say it He was the greatest teacher that ever lived." 



48 THE CHRISTIAN CONVERSATIONALIST 

"I take you at your word," says the Christian conversa- 
tionalist. "You may select a place where you will make 
this public statement. I suggest that you make it in a re- 
ligious service." 

4. The one spiritually blind, at a gathering of Christians 
in prayer, rises to speak of Jesus as the greatest teacher 
who ever lived. As he continues to portray him as such, 
Jesus stands out before him more clearly and he sees him 
to be what he claimed to be — the Saviour of sinners. 

5. With this new vision, the one spiritually blind ceases 
to be blind. 

THE CONFERENXE 

Spiritual blindness may be caused by ignorance, error, or 
sin. Its treatment depends upon the cause that produced 
it. If ignorance is the cause, tell the old, old story of Jesus 
and his love. If error is the cause, discover and correct it. 
If the cataract of sin has overgrown the eye, this must be 
removed. In most instances, ignorance, error, and sin all 
appear in varying degree. The young beggar was blind 
physically and spiritually. Jesus healed him of both forms 
of blindness. He ministered first to the need of which the 
man was most deeply conscious — his physical blindness. In 
so doing he won his gratitude and his confidence. A rule for 
soul-winners: "Gain the gratitude and the confidence of 
every unsaved person you can." Invest time, service, and 
money in creating opportunities for personal work. Sow the 
seeds of Christian kindness and some day the Master will 
say : "Behold the field is white unto harvest." 

The blind beggar followed as the light led. He lived up 
to the truth as he saw it. He received Jesus first as a 
miracle-worker, then as a prophet, and at last as the Son of 
God. Present the truth of the gospel to men as they are 
able to receive it. Impatience is the peril of personal 
workers. Religion is rooted in the reality of the moral 



THE INQUIRING 49 

world and no Christian need despair of winning to Christ 
any one who earnestly believes in the regnancy of right. 

Introduce Christ to him ; stimulate him to a study of his 
life ; demand of him an explanation of Christ ; question 
him : "Who do you say the Son of Man is ? Will you fol- 
low him ? ' ' 

The inquirers at Pentecost had been instructed by Peter. 
Their question was, "What shall we do ?" The Ethiopian 
treasurer was well read in the law and the prophets. He 
needed a clearer interpretation: "Of whom spake this 
man ? ' ' The blind beggar, darkened in mind, needed even 
fuller instruction. What did this instruction embrace ? 

The Christian conversationalist should be ready to pre- 
sent to the modern blind beggar the whole plan of salva- 
tion. What is this plan and how should it be presented to 
an unsaved man ? 

Reports of the week's work, arrangements for personal 
interviews, a season of prayer. 



THE STUDY HOUR — ONE WHO WAS A SINNER 

Luke 7 : 36-50. 

1. The Presentation of the Characters, (i) Scene : At 
the table of Simon the Pharisee. (2) Characters : Jesus the 
Christ ; Simon the Pharisee ; a woman who was a sinner ; 
the disciples of Jesus, and the friends and guests of Simon. 
(3) The feast in Simon' s house, attended by Jesus, his dis- 
ciples, and the friends of Simon, is interrupted by the en- 
trance of a woman of the street (Luke 7 : 36, 37). 

2. The Heightening of the Interest. The woman flings 
herself at the feet of Jesus as he reclines at the table, and 
weeping, she washes his feet with her tears and anoints 

D 



50 THE CHRISTIAN CONVERSATIONALIST 

them with precious ointment, wiping them with her hair. 
So she voices her love and her cry of need (Luke 7 : 38). 

3. The Crisis. A breathless silence : the woman does 
not know whether the Master will recognize her ; the Phari- 
see doubts the prophetic claims of Jesus ; the guests wait 
the words of Jesus (Luke 7 : 39, 40). 

4. The Moment of Suspense. Jesus speaks in answer 
to the unspoken request of the woman and the unvoiced 
opinion of the Pharisee. His answer is not a rebuke, but 
an infinitely delicate explanation of the situation (Luke 
7 : 40-46). 

5. The Outcome. "Wherefore I say unto thee, her 
sins which are many are forgiven, for she loved much." 
" Thy faith has saved thee ; go in peace." 

A MODERN WRETCHED SINNER 

1. (i) Scene : A modern fashionable church. (2) Char- 
acters : A wretched sinner, shabbily clad, with face bearing 
the marks of dissipation ; a Christian conversationalist ; a 
Christian minister ; modern Pharisees and the congrega- 
tion. (3 ) The wretched sinner drifts into the church at 
the morning service. He waits embarrassed for some one 
to show him a seat ; ushers avoid him. Modern Pharisees, 
going to their rented pews, eye him suspiciously. One 
suggests to an usher that he be shown the door. The 
Christian conversationalist approaches and invites the 
wretched sinner to sit with him. 

2. The minister preaches an eloquent sermon upon the 
text : "For the Son of man is come to seek and to save 
that which was lost." The wretched sinner listens with 
closest attention. The impulse comes to the Christian 
conversationalist to speak to this sinner. The service ends. 
In a friendly way, these two discuss the sermon. The con- 
versationalist asks the sinner home with him. 



THE INQUIRING 51 

3. In the quiet of the Christian's home, the conversation 
is renewed : " Brother," says the Christian conversational- 
ist, "do you realize that our pastor's message was addressed 
to you ? Christ Jesus came into the world to save sinners. 
He came to save you." 

" That cannot be true," says the wretched sinner, "you 
do not know how wicked I am." Sobbing, .he tells the 
bitter story of a life of sin and crime, closing with the 
declaration that it is too late for him to be saved. 

4. The Christian conversationalist, opening his Bible, 
reads the story of the Lost Son, the Pharisee and the Pub- 
lican, closing with the words of the Master to Simon in the 
presence of the woman who was a sinner, "Jesus came to 
save sinners" (Luke 19 : 10 ; Matt. 18:11; Luke 9 : 56 ; 
John 3 : 16). 

5. As the Christian teaches, the Holy Spirit regenerates ; 
the sinner realizes that his sins are forgiven and goes to his 
home in peace. 

THE CONFERENCE 

"Seeking sinners" was a part of the Master's mission. 
It is also a part of the Christian' s mission. What are the 
best means for its accomplishment ? Churches sometimes 
open missions in religiously destitute sections. The Chris- 
tian conversationalist is called to be a peripatetic mission 
anywhere and always. 

The presence of an unsaved man at a church service is a 
challenge to every member of that church : "Make me a 
Christian if you can." The best methods in dealing with 
the unconverted attending church. 

Among those who have deeply sinned is found the great- 
est emotion. The relation of emotion to religion. How 
are emotional temperaments to be treated ? The Christian 
should assure himself that the emotion displayed is sincere 
and genuine. Sometimes we feel that the emotion is ex- 



52 THE CHRISTIAN CONVERSATIONALIST 

cessive. We do not know how deeply conscious the sinner 
may be of his exceeding sinfulness. To such a sinner give, 
as the Saviour did, the tenderest sympathy. When he has 
accepted Christ, put him to work for Christ His emotion 
must find expression. 

Reports of the week' s work ; discussion of personal 
problems ; the delegating of new personal work ; a season 
of prayer. 



THE SKEPTICAL 

Modern Skepticism 
The Athenian Skeptic 
The Jewish Skeptic 
The Roman Skeptic 



THE STUDY HOUR — MODERN SKEPTICISM 

INTRODUCTION. Skepticism defined. The sense in 
which this is an age of doubt The causes of the con- 
ditions that now exist : (i) The extension of time and space. 
Contrast the ideas of the solar system in the ^fiddle Ages with 
ideas of to-day ; the universe of Cosmas with the imiTeise of 
Newcomb and Pickering. (2) The spirit of modem criti- 
cism. EvCT\- statement of the Christian belief has heea 
subjected to the scrutiny of a merciless criticism. (3) The 
growth of irreverence. The ever-present danger of liberty 
degenaating into unbridled Ucense. The development of 
a colossal human egotism, destroying the perspective of the 
true relation of God to man. The passing of that fear of 
God which is the beginning of wisdom. (4) The concen- 
tration of thought upon the diings of this worid. (5) The 
greed for earthly success. 

I. The Modon Greek Skeptic The Greek in every age 
is the seeker afto* wisdom. He demands to-day diat every 
uttCTance of religion shall be tested by the canons of reason. 
Greek skepticism in modem literature : Matthew Arnold. 
Tennyson, Hardy. The &ith of science in the uniformity 
of law and In the universe as grounded in reason. The 
tendency of the scientific mind to reject the miraculous and 
the supematuraL The citadel of a^ostidsm. Its recent 
overthrow. Personalit}- as a feet a force, a fi-eedom. The 
higher fcnrms of truth can be expressed only in personality. 
Illustrate. The £ict of Christ — the verit>- of his words^ the 
perfection of his character. The force of Christ — his sway 

55 



$6 THE CHRISTIAN CONVERSATIONALIST 

over the lives of men ; his power in the world to-day ; the 
inspiration, the new power, the divine re-enforcement he 
gives to his followers to-day. The freedom in Christ — the 
freedom of the truth ; the new delight in right doing. To 
those who receive him, he is the wisdom of God. 

2. The Modern Jewish Skeptic. The Jew in every age is 
the seeker after a sign, a miracle. He demands to-day that 
every utterance of religion shall be attested by unmistakable 
divine authority. He expects compulsion in the matters of 
belief To the declaration that the heart is transformed in 
its affections through faith in Christ, he asks, " How can 
these things be ?" He willingly subscribes to creeds, sub- 
mits to ecclesiastical forms, and believes in the efficacy of 
rites and ceremonies, but does not understand and is thor- 
oughly skeptical of a salvation through grace. This form 
of skepticism dominates Christendom, Thoughtful Cath- 
olics, both Roman and Greek, are at heart Jewish skeptics. 
Not seeing the sign of power in the gospel of Christ, they 
turn to the sign of power to which the patriarch or the pope 
lays claim, Jewish skepticism tends to superstition. Show 
clearly to what degradation of thought and conduct the de- 
mand for a visible authority leads. The gospel does not 
give certainty of knowledge, but a new power for acquiring 
knowledge. The modern miracles are spiritual and as such 
rank higher than miracles in the natural world. The mir- 
acle of conversion, the perpetual miracle of spiritual resur- 
rection are indubitable proofs of the power of Christ — 
greater proofs than healing the sick, raising the dead, or 
even the blazing sign in the heavens. 

3. The Modern Roman Skeptic. The Roman in every 
age is the seeker after earthly power and pleasure. He de- 
mands the reins of authority and recognizes religion only 
as a force through w^hich he may extend his rule. He brings 
things to pass. In business, money is his god ; in politics, 



THE SKEPTICAL $7 

power ; in society, success. To these in the strictest sense 
he devotes himself. He does not hesitate to offer himself 
as a living sacrifice unto his god. His ambition is to write 
after every battle in life, "I came, I saw, I conquered." 
To win success or to escape from a situation that threatens 
him with loss, he does not hesitate to violate every dictate 
of conscience. Many are the modern Pilates. His attitude 
toward religion is the mingling of contempt and fear. To 
every man of God, he contemptuously says, "What is 
truth ?" Yet dreams frighten him, and he not infrequently 
consults palmists and clairvoyants. His interests are all 
bound up in this world, and he never considers that shrouds 
have no pockets. He tries to believe that there is no judg- 
ment day ; and he succeeds in living as if there were no 
God. What message does the Christian conversationalist 
bear to this skeptic ? The example of the Master may 
be followed. After the affirmation of the reality of truth, 
the regnancy of righteousness, the kingdom of Christ, let 
your answer be silence. Unto this day it is true, pearls 
must not be cast before swine. 

THE CONFERENCE 

The time may profitably be devoted to a study of the 
various types of skeptics within the circle of the members' 
acquaintance. Does the division into Greek, Jewish, and 
Roman skeptics include all the skeptics of to-day ? Are 
there any instances in the Bible where skepticism is an- 
swered by argument ? State instances where affirmation 
rather than argument is used. 

The difficulty in dealing with the skeptic is that he insists 
upon discussing ideas instead of relations. He questions, 
argues, assails, denies, creates dilemmas, but avoids the 
question of his personal relation to God. The task of the 
Christian conversationalist is ro direct the discussion so 



58 THE CHRISTIAN CONVERSATIONALIST 

that it will be removed from the field of reason to the field 
of emotion. 

If the skeptic insists upon argument, "carry the war 
into Africa." Answer question with question ; problem 
with problem ; mystery with mystery. Show him how 
strong the argument is against believing in his own senses. 

Select Scripture references to be used in dealing (i) with 
earnest-minded skeptics ; (2) with triflers ; (3) with those 
who doubt : a. the existence of God ; b. the inspiration of 
the Bible ; c. the divinity of Christ, d. future punishment 

Reports of the week ; the delegating of new w^ork ; a 
season of prayer. 



II 



THE STUDY HOUR — THE ATHENIAN SKEPTIC 

Acts 17 : 16-34. 

1. The Presentation of the Characters. (i) Scene : 
Athens, the center of Greek learning. Describe it at the 
time of Paul's visit ; its temples and schools ; its religion 
and philosophies. (2) Characters : Paul who is spending 
a few days in this city, on his way to Corinth ; a number of 
Athenian citizens, for the most parts Stoics and Epicureans. 
(3) These gentlemen, hearing of Paul' s new and peculiar 
religious views, invite him to deliver a public address (Acts 
17 : 16-21). 

2. The Heightening of the Interest. Paul's address on 
Mars' Hill (Acts 17 : 22-31). Introduction : He congratu- 
lates the Athenians upon the interest they show in all 
things pertaining to religion (ver. 22, 23). (i) "The Un- 
known God" declared : a. The Maker of the material 
universe (ver. 24). b. Transcending his creation (ver. 25). 
c. The Creator of mankind, the Source of the unity of the 



THE SKEPTICAL 59 

race (ver. 26). d. The object of maa's quest (ver. 27, 28). 

(2) Therefore he is falsely represented in idolatry (ver. 29). 

(3) God' s recent revelation ; attested by the resurrection of 
Christ (ver. 30, 31). 

3. The Crisis. Some mocked; others said: •• We will 
hear thee again of this." 

4. The Moment of Suspense. The inquiry service, 
"Some men clave unto him." 

5. The Outcome. Some believed, among them Diony- 
sius and Damaris. 

THE MODERN ATHENIAN SKEPTIC 

1. (i) Scene : Any modern town or city. (2) Charac- 
ters : An apostle of to-day ; citizens to whom he is intro- 
duced. (3) The apostle of to-day introduces the subject 
of religion to these citizens, as he meets them in various 
public places, club and lodge rooms, hotel lobbies, social 
receptions, etc. He discusses the general subject, avoiding 
for the most part personal religion. 

2. Arrangements made for a free and public discussion, 
the address to be made by the apostle of to-day or some 
one whom he chooses. An outline suggested by the ad- 
dress of Paul. Introduction : The speaker expresses his 
appreciation of the courtesy shown him, and compliments 
his audience upon the interest they display in the subject 
of religion, (i) The Christian conception of God. a. The 
Creator of this wondrous universe, b. Evidence of a 
Supreme Intelligence and the immanence of God. c. The 
unity of the race and the brotherhood of man. d. The 
universality of religion, e. Man's quest for God. (2) 
Modern misconceptions of God. Modern idolatry. (3) 
Christ, the human life of God. His resurrection and reve- 
lation of immortality. (4) The certainty of a judgment to 
come. A call to repentance. 



6o THE CHRISTIAN CONVERSATIONALIST 

3. Some may mock ; others will courteously say : "We 
will come again to hear you," 

4. Some may welcome a private conversation with the 
speaker. 

5. Some may believe ; all will have a more intelligent 
view of the Christian religion. 

THE CONFERENCE 

Paul' s sermon at Athens was a brief statement of Christian 
theology. What is the difference between religion and the- 
ology ? Should revival sermons be doctrinal ? What place 
should be given to Christian doctrine in personal work ? 

Members will present the arguments from Scripture and 
from accepted facts which they would use in answering 
modern Athenians (i) who do not believe in the existence 
of God ; (2) who deny that if he exists, he can be known ; 
(3) W'ho deny that there is a hereafter ; (4) who deny the 
resurrection of Christ ; (5) who deny the divinity of Christ 

Reports of the week' s work ; new work planned ; pray 
for the enduement of the Holy Spirit 



II 



THE STUDY HOUR NICODEMUS, A JEWISH SKEPTIC 

John 3 : 1-15. 

1. The Presentation of the Characters, (i) Scene : A 
night in the city of Jerusalem. (2) Characters : Jesus of 
Nazareth and Nicodemus, a member of the Jewish San- 
hedrin. (3) Nicodemus, because of the miracles of Jesus, 
recognizes him as a teacher come from God. He antici- 
pates a discussion upon the kingdom of God (ver. i, 2). 

2. The Heightening of the Interest (i) The new birth. 
Christ affirms that the kingdom of God cannot be seen 



THE SKEPTICAL 6l 

without the power of perception that comes through the 
new birth (ver, 3). (2) Nicodemus insists that such a 
change is impossible. Man is physically, morally, spirit- 
ually one, a product of all his past (ver. 4). (3) The new 
birth, Christ replies, marks the entrance into a new and 
higher order of existence ; this is a spiritual birth, wrought 
by the Spirit of God ; it manifests its reality by the results 
produced (ver. 5-8). (4) Nicodemus : "How can these 
things be?" (ver. 9.) (5) Christ urges trust in himself as 
the revealer of heavenly truths (ver. 10-13). 

3. The Crisis. Trust in Christ is the condition of attain- 
ing eternal life (ver. 14, 15). 

4. The Moment of Suspense. This period seems to 
cover a considerable length of time. Nicodemus timidly 
speaks in Christ's defense (John 7 : 50, 51). 

5. The Outcome. Nicodemus at the burial of Jesus 
(John 19 : 39, 40). Did the timid ruler become a disciple 
of Jesus ? 

THE MODERN NICODEMUS 

1. (j) Scene: The inquiry room, the minister's study, 
the fireside of a Christian friend, any place where an 
earnest, practical man may seek information upon spiritual 
truth. (2) Characters : An intelligent, well-read, earnest, 
moral inquirer, somewhat lacking in imagination, and a 
wise, experienced, consecrated Christian. (3) The modern 
Nicodemus introduces the subject of Christian religion. 
He says he recognizes its power in the lives of the devout 
and in the institutions Christianity has created. 

2. (i) The Christian conversationalist shows the source 
of power in Christianity to be the new birth of the in- 
dividual. No one can understand the Christian religion 
without this spiritual experience (i Cor. 2 : 14). (2) The 
modern Nicodemus declares that man is the combined 
product of environment, hereditary influences, and his own 



62 THE CHRISTIAN CONVERSATIONALIST 

past These cannot be changed. (3) The Christian con- 
versationalist reaffirms the necessity of the new birth, a 
transformation of the man's sub-conscious life, radically 
changing his affections, his mental perspectives, and the 
direction of his will. This calls for a cleansing from sin 
and the bestowal of spiritual energy or grace. The place 
of mystery in religion : There is mystery in everything, 
from the meanest flower that blooms to the tragedy of 
human life. As we increase the radius of our knowledge, 
we increase three-fold the circumference of our ignorance. 
The realm of mystery is the zone where the light of knowl- 
edge begins to fade into the darkness of the unknown. 
The most learned man is he who stands face to face with 
the greatest number of unsolved problems. Mystery is the 
condition under which faith, struggle, and growth are pos- 
sible. Perfect knowledge renders impossible faith or per- 
sonal trust. I have experienced the new birth, but I am 
not able to explain it any more than I am able to explain 
the movements of the evening breeze. Yet I know it is a 
fact Jesus Christ was presented to me. I felt that he was 
trustworthy. I accepted not only his words but him. I 
entered into a personal relation to him. I became a 
new creation through faith in Christ (4) The modem 
Nicodemus earnestly asks : " How can these things 
be?" "You are an intelligent man," replies the Chris- 
tian conversationalist ' ' yet you cannot explain how 
white milk becomes red blood. I tell you what I have 
experienced and know. I am a different man since 
my conversion. Will you accept my word ? I experi- 
enced this spiritual miracle, not by an intellectual pro- 
cess, but by believing in, trusting Jesus Christ" (Mark 
16 : 16). The organ of spiritual knowledge is a trusting 
obedience (John 7 : 17). 

3. "As Moses lifted up the servant in the wilderness, 



THE SKEPTICAL 63 

even so must the Son of man be lifted up : that whosoever 
believeth on him should not perish, but have eternal life." 
' ' Will you believe on him ? The condition of your heart 
is revealed by your attitude toward Jesus Christ. If you 
are not drawn toward him, it is because you love darkness, 
and this love of darkness produces all the evil in the world. 
You need a new heart." 

4. Emphasize the love of God (John 3 ; 16). Urge the 
giving up of dependence upon human reason and plead 
with him to make the venture of faith (John 1:12). 

5. If he accepts Christ, insist upon an immediate or speedy 
open profession (Rom. 10 : g, 10 ; Matt. 10 : 32, 33). 

THE CONFERENCE 

The modern Nicodemus presents the problem of the 
earnest-minded skeptic. He is thoughtful and well in- 
formed. He questions every statement and is reluctant to 
accept any affirmation without convincing proof. The 
method of the Master was (i) the fact of regeneration ; (2) 
the process of regeneration ; (3) the cause of regeneration. 
Convince this skeptic that a wondrous spiritual change ac- 
tually takes place (John 3 : 5, 6 ; i : 12, 13 ; i John 4:7; 
5 : I ; 2 Cor. 5:17). The process is mysterious (John 3 : 
7, 8 ; I Peter i : 23). The cause of regeneration (James 
I : 18 ; John i : 13). The source of the new birth is in 
the will of God acting through the Spirit of God ; the 
instrumental cause is the word of truth ; the vital sen- 
tences in this word of truth are : ' ' God was in Christ rec- 
onciling the world unto himself God so loved the world 
that he gave his only begotten Son that whosoever be- 
lieveth in him should not perish but have everlasting 
life." Show him the difference between the natural and 
the regenerated man in their powers to grasp the spir- 
itual realities (John 3:11, 12 ; 2 Cor. 2 : 14 ; Rom. 11 : 



64 THE CHRISTIAN CONVERSATIONALIST 

33 ; I Cor. 13 : 11, 12). Show him the way of salva- 
tion ; surrender to Christ in loving trust. Show him the 
way unto truth (John 7:17). 

What is the best course to pursue in dealing with the 
philosophical and the argumentative? Study the Master's 
treatment of theological questions. 

Reports of the week's work ; study of personal problems ; 
delegating the work for the week ; a season of prayer. 



IV 



THE STUDY HOUR — THE ROMAN SKEPTIC 
Matt. 27 : 19-26; Mark 15 : 1-20; Luke 23 : 1-24 ; John 18 : 28 to 19 : 16. 

1. The Presentation of the Characters, (i) Scene : Early 
morning before the Praetorium in Jerusalem. (2) Characters : 
Pontius Pilate, the worldly Roman procurator ; Jesus of Naz- 
areth ; chief priests and scribes ; a multitude of people. (3) 
Jesus, bound, presented to Pilate, who sternly asks, "What 
accusation bring ye against this man ?" 

2. The Heightening of the Interest, (i) The charges 
preferred. Pilate's reply, "Take him and judge him ac- 
cording to your law." Further charges made : Perverting 
the nation, forbidding to pay tribute, claiming to be king. 
(2) The interview between Jesus and Pilate. Jesus ex- 
plains the nature of his kingdom. Pilate's skepticism, 
"What is truth?" Pilate's first decision, "I find in 
him no fault at all. ' ' (3) Jesus is sent to Herod for trial. 
Pilate' s appeal to contemporary authority. 

3. The Crisis. Jesus again before Pilate. Pilate's ap- 
peal to the majority. Barabbas or Jesus? "What then 
shall I do with Jesus called the Christ ?" 

4. The Moment of Suspense, (i) The scourging. " Be- 
hold the man." (2) The threat of the mob. Pilate's fear 



THE SKEPTICAL 65 

of Caesar. (3) Pilate' s last appeal. He consults his own 
selfish interests. 

5. The Catastrophe. "Then delivered he him there- 
fore unto them to be crucified." 

THE MODERN ROMAN SKEPTIC 

1. (i) Scene : The place of business or the home of the 
successful man. (2) Characters : The successful man and an 
apostle of to-day. (3) The place of Christ in history or any 
similar subject marks the beginning of the conversation. 

2. (i) The First Interview. The apostle of to-day : 
" Have you ever thought that you are called to sit in judg- 
ment upon Jesus Christ and to decide upon the justice of 
his claims?" The successful man : "No, I have never 
thought of it in that way. I leave all such questions to the 
preachers and the church people." The apostle of to- 
day : "Jesus Christ lays claim to all authority on earth. 
If his claims are true he has the right to direct you and 
your conduct. You are forced to sit in judgment. You 
must affirm and submit to his authority or you must con- 
demn him as a false pretender. Have you studied his life 
and teaching ? ' ' The successful man : ' ' What shall I 
study ? The higher critics have proved that the Bible is 
an evolution, the work of human minds. Where am I 
going to find the truth ?" The apostle of to-day : "The 
Bible is not the question we are discussing. What is your 
attitude toward him whom the Bible describes is the ques- 
tion. Have you read the Bible ? Common justice de- 
mands that you read the Bible before you attack it. At 
any rate will you promise to read those sections that de- 
scribe the life of Jesus Christ ? ' ' The promise is given. 

(2) The Second Interview. The apostle of to-day : 
"What is your decision now regarding Jesus Christ?" 
The successful man : "I find in him no fault at all. Yet I 

£ 



66 THE CHRISTIAN CONVERSATIONALIST 

am not ready to submit to his authority. I have decided to 
refer the matter to the ablest minds of modern times. I 
am going in for a course of reading on modern philosophy. 
Christ was a great moral teacher. But the new learning 
all seems to be against his claims of divinity." 

(3) The Third Interview. The apostle of to-day : 
"What are the results of your investigations ? " The suc- 
cessful man : " Nothing that is satisfactory. They are all 
divided. However, this is a fact : the majority — the vast 
majority — of men are not Christians and I am willing to 
take my chances with the majority." The apostle of to- 
day : " Are you willing to join in condemning the only one 
in human history of whom you can truthfully say, ' I find 
in him no fault at all' .?" The successful man : "I refuse 
to have anything further to do with this matter. I want to 
dismiss it from my mind. ' ' 

3. The apostle of to-day : "There can be no neutrality. 
It is inevitable that in this life you determine what your 
personal relations to Jesus shall be. So long as you refuse 
to obey him you are condemning him as truly as Pilate did . 
With more light and better influences than Pilate had you 
are in rebellion against Christ. Jesus says, ' He that is not 
with me is against me.' " 

4. The successful man : " I recognize that Jesus is the 
world' s supreme teacher in morals. I intend to follow his 
teachings more than I have ever done. But to direct my 
life in perfect harmony with his teaching would injure my 
business, my position, and would require the giving up of 
much I am unwilling to surrender." The apostle of to- 
day : " What will it profit you if you have all you now enjoy 
and all you hope to gain if you lose your own soul?" 
(Mark 8:36; Gal. 6 -.T, 8 ; i John 2:17; Luke 12 : 17- 
21 ; Mark 8 : 38.) The time has come for the most ear- 
nest prayer and personal persuasion. Urge him to pray in 



THE SKEPTICAL 6/ 

his own behalf. Show him that he is condemned already 
and if he remains in the existing state is sure to be lost 
(John 3 : 17). 

5. Let us hope that he surrenders to Christ crucified. 

THE CONFERENCE 

The modern Pilate is a trifler as well as a skeptic. His 
god is success. He doubts the reality of right and of truth. 
The plan of salvation appears unto him unreasonable, not 
to say absurd (i Cor. i : 18 ; 2 Cor. 4:3, 4 ; 2 Thess. 
2 : 10-12). Every attempt made by the personal worker to 
force the issue — the acceptance or rejection of Jesus Christ 
— is met by evasion. The characteristic attitude of the 
modern Pilate, " I neither accept nor reject." The reply, 
Matt. 6 : 24 ; 12 : 30 ; Luke 11 : 23 ; Isa. 55 : 6 ; Luke 12 : 
19, 20 ; James 4:13, 14 ; Matt. 6 : 33 ; Luke 13 : 24, 25 ; 
Heb. 3:15; Prov. 29 : i ; John 8 : 24 ; Rom. 14 : 12. 

What investigations did Pilate make of Jesus himself and 
the charges against him? What convictions were formed 
as a result of these investigations ? In what ways did he 
seek to evade the issue ? Why did Pilate condemn Christ ? 
Apply the answers to the Pilates of to-day. An important 
work of the Christian conversationalist is to aid in the inves- 
tigation of Jesus and to furnish abundant evidence of the 
verity of his claims. The presentation of Christ to a man 
with no convictions or a man whose absorbing selfishness 
prevents him from carrying out his convictions is doomed 
to failure. Under what conditions should the Christian 
conversationalist refuse to speak ? 

Reports of the week ; the delegating of new personal 
work ; a season of prayer. 



THE INDIFFERENT 

The Indolence of Indifference 

Gallio 

Felix the Procrastinater 

The Builder of Barns 

Herod Agrippa 



THE STUDY HOUR — THE INDOLENCE OF INDIFFERENCE 

THIS is the age of tolerance. And tolerance is run- 
ning to seed. The Christian religion is the most 
lovingly intolerant religion that ever existed. Its mission- 
ary enterprises are expressions of its intolerance of errone- 
ous teaching. The tolerance of to-day voices the senti- 
ment, "It doesn't make any difference vi^hat you believe 
if you are sincere in believing it" It smiles indulgently 
upon the fallacies and heresies of Roman Catholicism and 
every other false teaching that boasts the name of Christian 
and complacently explains that "We are all striving for the 
same heaven." The tolerance of to-day is not marked by 
the union of personal conviction and personal love that 
leads one to hate the error and yet love him v^ho holds it ; 
but by a supine indifference to the beliefs and destiny of 
those vi^ho differ with us in our conceptions of Christ The 
tolerance of to-day is the product of indolence and indif- 
ference. It is a tolerance as deadly as it is false. There 
is a widespread belief that Jesus was mistaken in regard to 
his teaching of future punishment; " Our Father will not 
suffer any to be lost," is the easy and complacent creed of 
him whose indifference to the condition of his fellow-men 
leads him to make no sacrifice for them. There is no need 
of seeking to save the lost if the lost are to be saved any- 
how. The gospel becomes not only old-fashioned, but out 
of date. The causes of this indifference are easily found : 
Thoughtlessness, heartlessness, and willfulness. 

The absence of conviction is the proof of thoughtless- 

71 



72 THE CHRISTIAN CONVERSATIONALIST 

ness. This is a scientific age. Science develops observers, 
not thinkers. It is an age of specialization. Men become 
experts in certain departments. Their studies are absorb- 
ing. Limiting their fields of s^^udy, they become provincial. 
The mass of mankind are interested in business — the pro- 
duction and the distribution of goods. This does not pro- 
duce either deep or original thought. The cares of this 
age choke the word. The Bible is studied by the few. 
The church is attended by the few, and the thought of 
the Son of God and his gospel rarely enters the minds 
of the multitude. 

Thoughtlessness and heartlessness follow each other as 
certainly as the night follows the day. If the thoughts are 
afar from God, the heart is also. The lovers of money, of 
the world, of sensuous and sensual pleasures are too selfish 
to love their neighbors and their God, They are too indo- 
lent to engage earnestly in the quest for God. They are 
sublimely unconscious of their selfishness. Their hearts 
are hardened. 

Freedom gives opportunity for willfulness. The sense of 
an authority over us is not vivid and convincing. Civil 
laws and law makers are not revered. Among old and 
young irreverence grows. Individualism becomes as readily 
a curse as a blessing. Better the slave than the wild beast. 
Religious freedom furnishes a larger opportunity^ for rebel- 
lion against God. As the bounds of freedom are enlarged, 
the greater and more awful the rebellion. Wealth, educa- 
tion, social and political eminence, the various forms in 
which the freedom of the individual find expression only 
multiply the ways in which man may lift his puny hands 
against his God. The sense of ownership that denies God 
an interest in property is powerful : "I may do what I 
please with my own." Men are unwilling to let Jesus rule 
over them, "Having the understanding darkened, being 



THE INDIFFERENT 73 

alienated from the life of God through the ignorance that 
is in them, because of the blindness of their hearts, who 
being past feeling have given themselves over unto lascivi • 
ousness to work all uncleanness with greediness." 

These multitudes of modern Sadducees, indifferent to 
religion, can be and must be reached through the personal 
efforts of devoted Christians. They refuse to attend the 
preaching of the gospel. They treat the most serious 
themes as trivial. They are heartless and willful, proud 
and exacting. They offer the most difficult of all problems 
for the personal worker to solve. If the personal worker 
fails — they are lost. 

THE CONFERENCE 

Members will present studies of men and women in their 
acquaintance who have become indifferent to religion and 
as far as possible point out causes for the conditions. 

Reports for the week ; the delegating of new personal 
work, a season of prayer. 



II 

THE STUDY HOUR — GALLIC 

Acts i8 : 12-17. 

I. The Presentation of the Characters, (i) Scene : Be- 
fore the judgment seat of Gallio, the deputy of Achaia, in 
the city of Corinth, a. d. 55. (2) Characters : Paul the 
aposde ; Sosthenes, the ruler of the synagogue ; Gallio, the 
deputy, brother of Seneca the philosopher, a Stoic in belief, 
a man of integrity and honor, amiable in temper and pol- 
ished in manner ; a mob of excited Jews and a large num- 
ber of Greeks. (3) The charge preferred by the Jews 



74 THE CHRISTIAN CONVERSATIONALIST 

against Paul : "This fellow persuadeth men to worship God 
contrary to the law" (ver. 13). 

2. The Heightening of the Interest Paul rises to defend 
himself and to present the gospel of Christ (ver. 14). 

3. The Crisis. Gallio dismisses the whole controversy 
as lying outside the limits of Roman law. His interest in 
morality ; his indifference to religion (ver. 14, 15). 

4. The Moment of Suspense. The rising of the Greek 
mob. The beating of Sosthenes. Gallic' s icy indifference 
led him to ignore disorder when that disorder arose from 
differences in religious belief (ver. 16, 17). 

5. The Outcome. "Gallio cared for none of those 
things" (ver. 17). 

THE MODERN GALLIO 

1. (i) Scene : Any place where conversation may be 
held. (2) Characters : The modern Stoic, a man of fine 
moral character, courteous manners, interested in good gov- 
ernment, a lover of his countr}^ but utterly indifferent to 
religion, refusing to attend church, to read the Bible or any 
religious book, and who from a dignified complacency looks 
down upon the Christian religion. He has a profound con- 
tempt for what he terms " emotional religion." The other 
character, a Christian conversationalist (3) A moral ques- 
tion being introduced into the conversation leads the Chris- 
tian conversationalist to remark that morality and religion 
are closely akin ; indeed, a consciousness of duty is the 
originating condition of religion. 

2. (i) A modern Stoic: "You Christians expect to be 
saved by appropriating the righteousness of another. I 
have no patience with the idea. I am responsible for what 
I do. If there is another world, I will reap there just what 
I have sown here. If I am saved — that is the word you 
use — it will be because I am worth the saving. In the 



THE INDIFFERENT 75 

meantime, I am doing all the good I can for my fellow-men 
and letting religion, with its exaltation of the emotions, its 
prayers, and psalm-singing, alone. It is all right for 
women, children, and emotional men, but a strong man 
doesn't want any of it in his life." (2) The Christian : 
' ♦ Would you object to telling me of some of the good deeds 
you have performed?" He recounts a number of kind- 
nesses and the pleasure derived in their performance. (3) 
"Have you ever been ashamed of your conduct ? " asked 
the Christian, "You mean, have I ever sinned ? Oh, yes," 
he replies, "but I am ready to place my record beside that of 
the members of your church." (4) " Do you believe that 
every call of duty is conditioned upon man's power to per- 
form it?" "Certainly," he replies ; " there is no obliga- 
tion without ability." "Then a man does not," continues 
the Christian, "because he wills not to do it. Have you 
had this experience?" "Often," replies the Stoic. 
"Then there is a twist in your will." "Yes." "Have 
you ever thought that God had a plan to get that twist out, 
giving at the same time new strength to the will ? If he 
loves men, should not his love express itself in supplying 
man' s greatest need ? " (5) " What means has he used ? ' ' 
asks the Stoic. "Means similar to those you use in edu- 
cating a child — personal influence," replies the Christian. 
' ' The child receives the teacher and the teacher gives the 
child power to know more of history, science, and mathe- 
matics. To those who receive Jesus Christ as Teacher, 
Redeemer, and Lord, he gives the power to become sons of 
God. The twist is taken out. The new relation changes 
the disposition and the life." 

3. "Christ stands before you as the one perfect being in 
human history. Will you accept him as Master?" 

4. "That means that I shall live differently from what I 
am now doing," says the Stoic, "and I am very well satis- 



76 THE CHRISTIAN CONVERSATIONALIST 

fied with my present life." "You are a sinner," earnestly 
replies the Christian conversationalist "You are violating 
the first and greatest commandment (Matt 22 : 37, 38). 
Furthermore, your righteousness is on a par with the Phari- 
sees' (Matt 5 : 20). God looks not at what you do but at 
your heart (Luke 16 : 15). A moral life cannot save you. 
Accept the gift of eternal life, which is yours if you trust 
not your good works but Christ" Read the account of the 
Pharisee and the publican. 

5. May he go forth with the joy of the justified publican. 

THE CONFERENCE 

"And Gallio cared for none of those things." This is 
the attitude of the multitudes who rarely, if ever, enter the 
doors of a church. How to gain their thoughtful attention 
is the problem of the present Their eternal destiny de- 
pends largely upon the faithfulness and the good sense of 
their Christian acquaintances. These should make religion 
attractive and thrillingly interesting. How can a religious 
conversation be made attractive and thrillingly interesting ? 
The conversation should begin where there is agreement 
of view regarding religion ; it should progress with differ- 
ence of view, producing discussion, toward a new agree- 
ment of view. Study sympathetically the view taken of 
religion by the indifferent individual. Do not attempt 
too much in one conversation. Expect the Spirit of God 
to aid in drawing him to Christ Be patient ; be cour- 
teous ; be persistent ; be prayerful. If the modern Gallio 
recognizes the authority of the Scriptures, the problem 
is simplified. He may urge his morality (Rom. 10 : 3 ; 
2 Cor. 10 : 12). Show what sin is (i John 3:4; 5:17; 
John 3 : 18 ; 8 : 34 ; 9 : 39 ; Rom. 8:7, 8 ; 14 : 12 ; 
I Peter 4:18; Gal. 3 : 22). Morality is a relation to 
a law ; religion is a relation to a person. Wrong rela- 



THE INDIFFERENT 77 

tions to the moral law produce sins ; wrong relations to 
a personal God is sin. 

Members will report conversations with those who were 
seemingly indifferent and show how this indifference was 
changed to interest 

Reports of the week' s work ; delegating work for the 
ensuing week ; a season of prayer. 



Ill 



THE STUDY HOUR — FELIX, THE PROCRAStlNATOR 

Acts 23 : 31 to 24 : 27. 

1. The Presentation of the Characters, (i) Scene : The 
judgment hall of Felix. (2) Characters : Felix the gov- 
ernor ; Paul the apostle ; Ananias the high priest ; Ter- 
tuUus the orator ; Drusilla the wife of Felix ; the elders 
and the court (3) Paul sent to Felix a prisoner from Jeru- 
salem (Acts 23 : 23-34). 

2. The Heightening of the Interest (i) The accusa- 
tion of Tertullus (Acts 24 : 1-9). (2) The defense of Paul 
(Acts 24 : 10-21). (3) The governor defers sentence (Acts 
24 : 22, 23). 

3. The Crisis, (i) Paul preaching before Felix and Dru- 
silla. His theme : Faith in Christ He reasoned of right- 
eousness, temperance and judgment to come (Acts 24 : 24). 
(2) Felix trembled. (3) Felix : "Go thy way for this 
time, when I have a convenient season, I will call for thee" 
(Acts 24 : 25). 

4. The Moment of Suspense. The two years of Paul' s 
imprisonment 

5. The Outcome. Paul bound in chains ; Felix bound 



yS THE CHRISTIAN CONVERSATIONALIST 

THE MODERN FELIX 

1. (i) Scene : A modern church. (2) Characters : A minis- 
ter of the gospel, an unsaved man, and a personal worker. 
(3) A congregation assembled to hear the gospel preached. 

2. An earnest presentation of the gospel by the minister. 

3. In the inquiry room. The personal worker pleads 
with the unsaved man to accept Christ 

4. The unsaved man : "I won' t decide now. I will 
wait until later. ' ' The personal worker : ' ' Seek ye the 
Lord while he may be found" (Isa. 55 : 6 ; Prov. 27 : i ; 
Matt. 25 : 10-12 ; Matt. 24 : 44). Before you do anything 
else seek the kingdom of God (Matt. 6 : 33). 

5. May he not wait for a more convenient season. 

THE CONFERENCE 

The temptation to procrastinate comes to every one seek- 
ing Christ. In conversations with the unsaved ones the 
excuse " I will some day, but not now," is heard more fre- 
quently than any other. It is a critical moment when the 
sinner moves the indefinite postponement of the subject of 
personal religion. Sometimes it is advisable to amend this 
motion by making it a definite postponement Ask if he 
will agree to dismiss from his mind the consideration of his 
personal salvation for a year. He will reply, " No, I may 
die during the year. ' ' Then bring it down to a month, a 
week, a day and ask if he is willing to be denied the oppor- 
tunity of seeking salvation for even one day ? (James 4 : 
13, 14 ; Luke 12 : 19.) Show him that he can be saved 
only in the present (Isa. 55:6; 2 Cor. 6:2; Heb. 3:15; 
Prov. 27 : I ; Rom. 10 : 9, 10). 

Among chi Idren one frequently hears : "I want to be a 
Christian, but I am too young," or " I would like to be a 
Christian, but mother thinks that I am not old enough to 
know what I am doing. ' ' 



THE INDIFFERENT 79 

When are children old enough to become Christians ? 
Should the appeal be made to them to accept Christ as soon 
as they know by experience that they are sinners ? What 
personal work should be done among parents in the inter- 
est of their children ? What responsibilities rest upon the 
teachers of the Bible-school ? 

The procrastinator offers many reasons. The following 
are frequently heard : 

1. "I will wait until I have more feeling." Show that 
salvation depends upon turning from sin (Isa. 55:7; John 
I : II, 12 ; Acts 16 : 31). The joy of the Christian comes 
after faith (i Peter 11 : 8 ; John 15:11; i Cor. 15 : 57). 

2. "I must become better before I become a Christian. ' ' 
Point to Jesus as the sin bearer (Isa. 53:6; i Peter 2 : 24 r 
Rom. 5 : 6-11) ; his relation to sinners (Matt. 9 : 12, 13 ; 
Luke 18 : 10-14 l Luke 19 : 10). 

3. "I am afraid of ridicule" (Mark 8 : 38 ; John 12 
43 ; Matt 5 : 10-12 ; 10 : 32 ; i Peter 4 : 14). 

4. "I expect to become a Christian sometime. I do no 
like excitement. I prefer to wait for a more convenien 
season " (Heb. 3 : 7, 8 ; 2 Cor. 6:2; Prov. 29 : i ; Mat: 
25 : 10-13 ; James 4:13, 14 ; Matt. 6 : 33 ; Isa. 55 : 6j- 

5. "It is too late. I have sinned away the day of graceof 
(2 Peter 3:9; Rev. 22 : 17 ; Isa. i : 18 ; i John i : s : 
Rom. 10 : 13 ; Jer. 29 : 13 ; i Peter 2 : 24 ; Eph. i : 7). y, 

Reports of the week' s work ; discussion of personal prtre- 
lems ; the delegating of new work ; a season of prayer, ary 

jr's 

IV the 

em. 

THE STUDY HOUR — THE BUILDER OF BARNS ^^es 
Luke 12 : 16-21. 

ace. 

I. The Presentation of the Characters, (i) Scene: 3 to 

fertile lands of Galilee. (2) Characters : A rich faut to 



80 THE CHRISTIAN CON VERSATIONALISi' 

and God. (3) The perplexity of the rich farmer (ver. 16, 17). 

2. The Heightening of the Interest (i) The rich farmer 
resolves to build greater barns (ver. 18). (2) His soliloquy : 
' • Soul . . . eat, drink, be merry. ' ' 

3. The crisis. The voice of God : ' ' Thou foolish one, 
this night is thy life required of thee ' ' (ver. 20). 

4. The moment of suspense. The waiting for death. 

5. The catastrophe. The heirs in the morning gather about 
the dead body of the builder of barns. "So is he that lay- 
eth up treasure for himself and is not rich toward God." 

THE MODERN BUILDER OF BARNS 

1. (i) Scene : Any American community. (2) Characters : 
A greedy money-lover and Christian conversationalist (3) 
The money-lover embarrassed by having more money than 
he knows how to invest 

2. (i) He resolves to increase all his enterprises. (2) The 
Christian conversationalist urges him to lay up treasure in 
heaven (Matt 6 : 19). (3) Riches, a peril (Mark 4 : 19 ; 
Luke 12:15;! Tim. 6 : 6-10 ; i John 2 : 15-17. (4) 
The sin of covetousness (Matt 6 : 24 ; CoL 3:5.) 

3. The certainty of death. The greater need of taking 
care of one's self rather than one's body or property (Mark 
8 : 36 ; Matt 6 : 33 ; Mark 10 : 29, 30). 

4. The Christian urges him to repent and be saved (John 
3 :,36 ; Rom. 9 : 23 ; Acts 16 : 31). 

9. God knows. 

; THE CONFERENCE 

Tme successful worldling, interested in business or the 
pleasures of society, presents a most difficult problem. As 
in tl je case of the builder of barns, God is often the only 
perse jnal worker who dares to approach this one. If the 
subjelct of personal religion is being discussed with this per- 



THE INDIFFERENT 8 1 

son, the following reasons for not accepting Christ may be 
expected : 

1. "There is too much to give up" (Matt. lo : 28 ; 
Mark 8 : 35-37 ; John 12 : 25 ; Matt. 6 : 33 ; Phil. 3 : 7. 8 ; 

1 John 2:15). 

2. " I will no longer be welcomed in the social circle in 
which I now move" (Ps. i : i, 2 ; James 4:4; John 15 : 
19 ; I John 2:15; Phil. 4:13; Matt. 25 : 34). 

3. "It would interfere with my earthly prospects " (Mark 
10 : 23-28 ; 8 : 35-38 ; i Tim. 4 : 7-10 ; Rom. 14 : 17 ; Luke 
18 : 29, 30). 

4. "I cannot give up some pleasures" (Luke 8 : 14 ; 
Rom. I : 32 ; Matt. 16 : 26 ; Luke 21 : 34 ; Col. 3 : 2-6 ; 

2 Thess. 2 : 12 ; 2 Peter 2 : 12-16). 

5. "There is some one I cannot forgive" (Matt. 6 : 15 ; 
Matt. 18 : 23-35 ; Eph. 4 : 32 ; Phil. 4 : 13)- 



V 



THE STUDY HOUR — HEROD AGRIPPA 
Acts 25 : 13 to 26 : 32. 

I. The Presentation of the Characters, (i) Scene : Cae- 
sarea in the time of Paul ; the visit of Agrippa II., king of 
Chalcis, and his sister, Berenice, A. D. 62. (2) Characters : 
Herod Agrippa II., the real head of the Jewish hierarchy, 
having the appointment of the high priest ; his sister, Bere- 
nice; Festus, the Roman governor; Paul, the apostle; mihtary 
officials, the leading men of Cassarea and the governor's 
court. (3) With great pomp, Agrippa and Berenice enter the 
audience chamber of Festus. Paul is brought before them. 
Festus, in a ceremonious speech, describes the circumstances 
under which the prisoner was brought under his notice. 
Agrippa gives Paul permission to speak (Acts 25 : 13 to 
26 : i). Paul congratulates himself that he is about to 

F 



82 THE CHRISTIAN CONVERSATIONALIST 

address one who is an expert in Jewish customs and ques- 
tions (Acts 26 : 2, 3). 

2. The Heightening of the Interest (i) He defends him- 
self against the charge of heresy (ver. 4-8). He describes his 
former persecution of the Christians (ver, 9, 17). (3) His 
conversion and divine commission (ver. 12-18). (4) His 
preaching, though in accord with the Jewish Scriptures, has 
brought upon him the hatred of the Jews (ver. 19-21). 

3. The Crisis, (i) Is it incredible that the Messiah 
should suffer and rise from the dead ? This is what the 
prophets and Moses foretold (ver. 22, 23). (2) The inter- 
ruption by Festus and Paul's defense (ver. 24, 25). Paul's 
appeal to Agrippa, " Believest thou the prophets ?" 

4. The Moment of Suspense. Agrippa: "Thou wilt 
soon persuade me to be a Christian." 

5. The Catastrophe. Paul's prayer for Agrippa (ver. 29). 

THE MODERN HEROD AGRIPPA 

1. (i) Scene : Any place where an uninterrupted conver- 
sation may be held upon the claims of the Christian religion. 
A meeting by previous engagement (2) Characters : A 
man of prominence, widely read, of Christian parentage, 
and a Christian conversationalist (3) The man of promi- 
nence courteously asks the Christian to begin the discussion 
of the subject for which the engagement was made. 

2. After expressing his appreciation of the attitude of 
mind and the courtesy shown by the one he is addressing 
the Christian describes : (i) His former attitude toward the 
Christian religion ; (2) His conversion and the influence 
of this experience upon his subsequent life ; (3) Christ as 
the fulfillment of prophecy and the explanation of the pur- 
pose of the universe (Gal. 4:4, 5). 

3. (i) Is it incredible that God, who has put his thought 
into every motion, every law, every form of life in the ma- 



THE INDIFFERENT 83 

terial universe should give his fullest revelation in man, his 
highest creation ? The gospel of Christ is the gospel of a 
person. Personality is the necessary expression of the high- 
est forms of truth. Christ is the unveiling of the Father 
(John 14 : 8-10). (2) Do you beheve the prophets ? Christ 
fulfills their prophecies. Do you believe the testimonies of 
the apostles and the faithful in all ages ? Do you believe in 
the Christianity of your mother ? I know you do. 

4. Almost persuaded. Urge the immediate acceptance 
of Christ (Rom. 6 : 23 ; Acts 4 : 12 ; 2 Cor. 5 : 8-21). Plead 
and pray. 

5. God grant that he may be, not almost, but fully per- 
suaded to become a Christian. 

THE CONFERENCE 

The problem for discussion : What to do with the person 
who is " almost persuaded." The difficulties that we usu- 
ally meet lie within. Fear, deep penitence, consciousness of 
weakness, doubt regarding the willingness of God to forgive 
characterize those who are on the point of accepting Christ 

1. " I am afraid that I will not hold out" (John 10 : 28, 
29 ; I Peter 1:512 Thess. 3:3;! Cor. 10 : 13 ; Jude 24 ; 
Isa. 41 : 10 ; 2 Cor. 12:9; Rom. 8 : 35-39 ; i John 4 : 4). 

2. "I am too great a sinner " ( i Tim. 1:15; Rom. 5 : 
6, 7 ; Ezek. 36 : 26, 27 ; Luke 19 : 10 ; Isa. 1:18; i Peter 
3:18; Eph. 2 : 8, 9). 

3. "I am too weak" (2 Cor. 12 : 9, 10 ; Phil. 4 : 13 ; i 
Cor. 10 : 13 ; Isa. 40 : 29-31 ; Matt 6 : 26 ; Rom. 8:31; 
2 Tim. I : 12). 

4. "God won't receive me" (Rom. 10 : 13 ; John 6 : 37 ; 
2 Peter 3:9; John 3 : 16 ; Rom. 5 : 6-8 ; John 1:12; 
Rom. 10 : 9, 10). 

Reports of the week ; the delegating of new work ; a sea- 
son of prayer. 



THE SEEKING OF JESUS 

Jesus as a Personal Worker 
The Woman of Samaria 
The Rich Young Ruler 
Saul of Tarsus 



THE STUDY HOUR — ^JESUS AS A PERSONAL WORKER 

AN immense capacity for work is requisite to greatness, 
and tested by this standard, Jesus still preserves his pre- 
eminence among men. He was a tireless worker. The record 
of the Gospels gives us but a faint conception of his labors, 
his journeys, his days of exhausting ministrations. ' * I must 
work the works of Him that sent me while it is day" re- 
veals a deep and abiding consciousness of his being under 
orders and commissioned to perform a mighty task. 

The benefactors of mankind have been those who have 
increased the valuation of man. Jesus placed man and 
the wealth of the world in the balances and declared that 
man outweighed the world. Jesus affirmed by word, by 
action, and by death that the good of man was an object 
worthy of the effort of God. To this end he worked. 

Great men believe in themselves, and their greatness is 
recognized as other men accept their estimate. Jesus be- 
lieved in himself. The object of his public ministry was 
to prove his trustworthiness. "I am worthy of your trust" 
is the meaning of his "Follow me," his "Confess me be- 
fore men," his "Come unto me all ye that labor and are 
heavy laden." This too is the object of Christian work : 
the proving of the trustworthiness of Jesus. 

Many were the methods of Jesus. He sought through 
conversation, through preaching, through the working of 
miracles, and finally through his death and resurrection to 
prove that he was worthy of the loving, unquestioning and 
unwavering trust of all men. • ' Believe me ' ' is his con- 

87 



88 THE CHRISTIAN CONVERSATIONALIST 

tinuous appeal. He urges any basis for this trust : his words, 
his works, or a personal knowledge acquired by daily com- 
panionship. He does not hesitate to show his scarred hands 
and pierced side to confirm the trust of a doubting disciple. 
No legitimate means were left unused in awakening and 
developing this confidence. He did not hesitate to use even 
public prayer as means of gaining personal trust 

He welcomed every sincere expression of trust and sought 
at once to promote its growth. In the presence of unbelief he 
could not exercise his mighty powers, because no reason then 
existed for their exercise. His silences are explained by his 
knowledge that the gaining of personal trust was under the 
circumstances impossible. John explains the writing of his 
Gospel in the following words : "These things are written 
that ye may believe that Jesus is the Son of God and that be- 
lieving ye might have life through his name." The motive 
that inspired John to write, dominated the activities of Jesus. 

The method and the manner of Jesus were determined by 
the promise of personal trust. Mark the sharp contrast be- 
tween the treatment of inquirers and his treatment of his en- 
emies. He knew equally well the teachableness of the one 
and the treachery of the other. Refusing to recognize any 
superficial or social distinctions, he put himself in the way 
of those men who were receptive. We find him calling men 
from their work, from sycamore trees, or by wayside wells. 

His rebukes were not for the sins of those who followed 
him, but for their lack of faith : "O ye of little faith," 
The emphasis of his teaching fell upon a personal relation 
to him — personal trust. Right relation to him brought a 
right relation to God. To this end he worked. 

THE CONFERENCE 

"The Methods of the Master" is the theme for the con- 
ference. State the methods and the attitudes shown in 



THE SEEKING OF JESUS 89 

dealing with a sinful woman (John 4 : 1-30) ; a typical 
moralist (Mark 10 : 17-27) ; a wayside beggar (Mark 10 : 
46-52) ; an intelligent rabbi (John 3 : 1-16) ; an impetuous 
disciple (John 21 : 1-25) ; a prejudiced unbeliever (Acts 
9 : 1-22) ; his enemies (Matt. 22 : 15-46). 

Reports of the week' s work ; the discussion and the dele- 
gating of new work ; a season of prayer. 



II 



THE STUDY HOUR — THE WOMAN OF SAMARIA 

John 4 : 5-42. 

1. The Presentation of the Characters, (i) Scene : Jacob' s 
well. (2) Characters : Jesus of Nazareth and the woman 
of Samaria, who living in open sin, was indifferent if not 
hostile to the subject of personal religion. (3) Jesus re- 
quests of her a drink of water (ver. 7, 8). 

2. The Heightening of the Interest, (i) The conversa- 
tion upon water (ver. 9-15). (2) The awakening of the 
woman's conscience (ver. 16-19). (3) The place of true 
worship (ver. 20-24). 

3. The Crisis. Jesus announces himself as the expected 
Messiah (ver. 25, 26). 

4. The Moment of Suspense. The woman seeks her 
fellow-citizens, telling them of the conversation with Jesus 
and asks them, " Is not this the Christ ?" 

5. The Outcome. Many of her fellow-citizens believed. 
We may be sure that the woman' s faith became firmly fixed. 

THE MODERN WOMAN OF SAMARIA 

I. (i) Scene : Anywhere. (2) Characters : An outbreaking 
sinner and Christian conversationalist. (3) The conversa- 



90 THE CHRISTIAN CONVERSATIONALIST 

tion begins naturally. The Christian finds an opportunity 
to courteously make request for some small favor. 

2. (i) Any commonplace subject. (2) Contains divine 
truth. This truth is made the instrument of calling atten- 
tion to the sinner' s condition and need. (3) Permit a diver- 
sion from the subject of personal sin if it is sought 

3. Present Christ as the Saviour from the power of sin 
(i Tim. I : 15 ; Gal. 1:4; Rom. 8:2; Luke 19 : 10 ; i 
Peter i : 18, 19). 

4. Urge the giving up of every sin ; the complete sur- 
render to Christ (Acts 16 : 31 ; Rom. 10 : g, 10). 

5. God grant that the sinner may be saved from the 
power of sin. 

THE CONFERENCE 

Jesus came to call sinners to repentance. He sought 
those who were conscious of their sinfulness. He sought 
to awaken this consciousness in the minds of those who 
thought themselves righteous. He came to find and to 
save the lost. "God be merciful to me the sinner" is the 
attitude of soul the personal worker also seeks to produce. 
The greater part of the public ministry of Him who founded 
the first personal workers' circle was devoted to the pro- 
ducing of this attitude of soul. To this end the whole of 
the ministry of John the Baptist was directed. It is to-day 
the primary work of the Holy Spirit The human con- 
science and the Holy Spirit co-operate with the personal 
worker in producing this attitude. In spite of the fact that 
the personal worker is so aided, he needs to exercise the fin- 
est tactfulness and the tenderest love toward the sinner. 

This conference deals with the problem of the awaken- 
ing of the soul to the sense of sin. What methods did 
John the Baptist use ? What methods did Jesus most fre- 
quently use ? What methods may the Christian conversa- 
tionalist use ? Scriptures that convict of sin : i John i : 



THE SEEKING OF JESUS 9I 

8-10 ; James 4:17; Rom. 3 : 19, 20, 22, 23 ; Rom. 6 : 
23 ; John 8 : 34 ; Eph. 2:3; John 3 : 19, 20. The 
problem is to produce in the individual a personal realiza- 
tion of the exceeding sinfulness of sin. 

Reports of the week' s work ; arrangements for new inter- 
views ; a season of prayers. 

Ill 

THE STUDY HOUR — THE RICH YOUNG RULER 
Matt. 19 : 16-29; Mark 10 : 17-30; Luke 18 : 18-30. 

1. The Presentation of the Characters (Matt. 19 : 16 ; 
Mark 10 : 17 ; Luke 18 : 18). (i) Scene in Perea. The 
Pharisees. The mothers and the little children. Jesus and 
the multitude moving along the highway. The runner. 
(2) The rich young ruler : ' ' Good Master, what shall I do 
that I may inherit eternal life ? ' * 

2. The Heightening of the Interest (Matt. 19 : 17-20 ; 
Mark 10 : 18-21 ; Luke 18 : 19-21). (i) The goodness of 
God. Did the young ruler recognize the divinity of Christ ? 
(2) The goodness of the man. The commandments. "All 
these have I observed. What lack I yet?" (3) "And 
Jesus, looking upon him, loved him." 

3. The Crisis. "One thing thou lackest." (i) The sur- 
render of the will in loving trust demanded. (2) ' ' Go, sell 
whatsoever thou hast and give to the poor and thou shalt 
have treasure in heaven." (3) "Come, follow me." 

4. The Moment of Suspense. "And his countenance fell 
at the saying ... for he was one having great possessions." 

5. The Catastrophe. "And he went away sorrowful." 

THE MODERN RICH YOUNG RULER 

I. (i) Scene : any place where earnest private conversa- 
tion may be held. (2) Characters : a Christian conversa- 



92 THE CHRISTIAN CONVERSATIONALIST 

tionalist and a modern moralist. (3) The introduction of 
the subject of personal religion. 

2. (i) Refer to the goodness and the perfect holiness of 
God. (2) Encourage the moralist to recount the excellen- 
cies of his own character. (3) Express your appreciation of 
his admirable qualities. Show him that your interest in 
him is deep and affectionate. A moral man is worthy of 
your respect and love. 

3. (i) Present Christ as the moral ideal. Ask him if he 
is willing to order his conduct each day so as to receive the 
approval of Jesus Christ. Secure from him a confession of 
the superiority of Christ's ethical standards. (2) Contrast 
God's righteousness with his own (Rom. 10 : 3, 4). a. 
God's method of testing conduct (Luke 16 : 15 ; 18 : 10-14). 
b. The moralist's righteousness grows out of obedience to 
secondary laws ; he is a violator of God's primary law 
(Matt. 22 : 37, 38 ; Heb. 11:6; John 16 : 9). c. Show 
him the difference between obeying laws ordained by God 
for the preservation of human society, and the endeavor to 
keep all of God' s laws under the inspiration of love to God 
produced by faith in Jesus Christ. (3) Having shown to 
him his sin, present Christ as a Saviour (Isa. 53:6; i Peter 
2 : 24 ; Rom. 5 : 6-1 1 ; John i : 12 ; Rom. 10 : 9, 10). 

4. The period should be spent in prayer. Ask him to pray 
with you. The Holy Spirit works mightily in this time. 

5. God grant that he may not go away sorrowful. 

THE CONFERENCE 

The man of sterling worth and excellent character who 
can with complacency compare his outward life with that of 
the professing Christian presents a most difficult problem. 
It is not advisable to argue that he is a sinner because he is 
of the seed of Adam. Theological dogmas cannot move 
him. The better way is to clear away the stock arguments 



THE SEEKING OF JESUS 93 

of the moralist. Of these the following is selected for this 
conference : " I am as good as those I see in the church." 

His right to sit in judgment upon Christians may be 
questioned (Matt. 7:1-5; Rom. 2 : 1-5 ; 14 : 12). It is 
usually better to encourage him to speak freely of his moral 
life, pointing out the fact that the difference between him 
and the Christian does not lie so much in the outward life as 
in the inward relation to God. By the outward life — the 
works of the law — no flesh shall be justified (Gal. 2:16; 
Rom. 3 : 19, 20 ; Luke 18 : 10-14). The Christian is justi- 
fied — brought into right relation — not by his own merits. 
The Christian has accepted a free gift from God, which is 
also offered the moralist. He may seem to be as good as 
the Christians about him, but he is not (Rom. 10 : 3, 4). 
What is God* s righteousness ? The crucial question : 
" Have you sinned ? What are you going to do about it ? " 
(Rom. 14 : 12). The problem of the moralist is convicting 
him of sin and the need of a Saviour. 

Tlie report of the week' s work ; the arranging for inter- 
views ; a season of prayer. 



IV 

THE STUDY HOUR — SAUL OF TARSUS 
Acts 9 : 1-22 ; 22 : 3-16 ; 26 : 7-20. 

1. The Presentation of the Characters, (i) Scene : on the 
road to Damascus. (2) Characters : the ascended Christ, Saul 
of Tarsus, a company of men. (3) Saul, after the stoning of 
Stephen in the persecution of ' ' the disciples of the Lord. ' ' 
The journey to Damascus for the purpose of arresting the 
disciples there (Acts 9 : i, 2 ; 26 : 9-12 ; 22 : 3-5). 

2. The Heightening of the Interest, (i) A light from 
heaven ; a voice, "Saul, Saul, why persecutest thou me?" 



94 THE CHRISTIAN CONVERSATIONALIST 

(Acts 9 : 3, 4 ; 22 : 6, 7 ; 26 : 13, 14.) (2) "Who art thou, 
Lord?" (3) "I am Jesus, whom thou persecutest" (Acts 
9:5; 22 : 8 ; 26 : 15). 

3. The Crisis. " Lord, what wilt thou have me to do ?" 
(Acts 9 : 5-7 ; 22 : 9, 10 ; 26 : 16-18.) 

4. The Moment of Suspense. Saul blind led to Damas- 
cus (Acts 9 : 8, 9 ; 22 : 1 1 ; 26 : 19). 

5. The Outcome. Natural and spiritual sight bestowed 
(Acts 9 : 10-22 ; 22 : 12-21 ; 26 : 20). 

THE MODERN SAUL OF TARSUS 

1. Scene : any modern community. Characters : a prom- 
inent infidel, the Holy Spirit, and an earnest Christian. 
The prominent infidel in his own community seizes every 
opportunity to criticise the churches of to-day ; assailing 
Christians for alleged hypocrisy and discrediting the Chris- 
tian ministry in all possible ways. 

2. The infidel becomes more aggressive. He determines to 
assail the Christian religion from the platform and through the 
press. He lectures upon "The Errors of the Bible," and 
"The Slavery of Creeds." His popularity as a lecturer in- 
creases. In a strange city he is taken suddenly ill. He faces 
death. The Spirit of God convicts him ' ' of sin, of righteous- 
ness, and of judgment to come." Fear lays hold upon him. 
"Without God and without hope," rings in his ears. 

3. The memory of a mother's prayers revives. The text 
of a sermon by a minister whom he scorned comes back to 
his mind : "The blood of Jesus Christ cleanses from all 
sin." Is it true? 

4. To the hospital where he is now convalescing comes 
an earnest Christian man. The recounting of his career 
and his experiences since his illness began. Then he asks in 
the spirit that a pupil asks an honored teacher : " Is it true 
that the blood of Jesus Christ cleanses from all sin ? ' * 



THE SEEKING OF JESUS 95 

5. "Brother," replies the earnest Christian, "I know 
that the blood of Jesus Christ cleanses from all sin. Believe 
on him and you will know it too." " I do believe. Praise 
the Lord." 

THE CONFERENCE 

For this conference it is suggested that three papers be 
prepared upon the following subjects : 

1. The fact and the influence of Paul's conversion. 

2. Paul as a soul winner. 

3. Remarkable conversions in modern times. 

Reports of the week ; the delegating of new work ; a 
season of prayer. 



THE DESPOXDEXTS 

r ;.j of Christians 

jV "-•.■■:. :ng SisUrs 
Z ::^ :ndeMt Disciples 
Peter the Backslider 



THE STUDY HOUR — THE SPIRITUAL DESPONDENCY 
OF CHRISTIANS 

LIFE expresses itself in the continuous readjustment 
of internal relations to external relations. When 
the individual ceases to believe that he shall make the re- 
adjustment he desires he becomes despondent. Despond- 
ency is the belief that desire will be denied. The desires 
of the Christian differ radically from the sinner. The 
Christian readjusts his life to his environment under a dif- 
ferent principle from that which governs the sinner. Sin 
is lawlessness. The sinner seeks to do that which is pleas- 
ing to himself. The Christian seeks to do that which is 
pleasing to God. The Christian life is a relation to the 
will of God made possible and permanent through faith in 
Christ. "Thy will be done" divides the world. The 
Christian's despondency grows out of (i) his refusal to 
submit in love to God' s will ; (2) his doubting the revela- 
tion of God's will ; (3) his violation of God's will. The 
causes of Christian despondency are (i) a weakening of 
love to God ; (2) a doubting of the wisdom and the provi- 
dential care of God ; (3) known and unconfessed sins. 
The love that wanes, the doubt that grows, the sin that re- 
mains unconfessed create the spiritual despondencies of 
Christians. Outward circumstances only make possible 
and determine the modes of their expression. 

Despondency is therefore a disease, and should be pre- 
scribed for only after a correct diagnosis has been made 
and the cause discovered. Often the condition that makes 
L.cfC. ' 99 



lOO THE CHRISTIAN CONVERSATIONALIST 

possible the spiritual despondency is purely physical. The 
liver sometimes determines the answer to the question, " Is 
life worth living?" In many instances the first step in 
ministering to the soul is to minister to the body. This 
method is apostolic. But bodily health does not lead 
necessarily to recovery of soul. It only makes this recovery 
easier. Spiritual despondency in the Christian is cured by 
restoring a right relation to his God. The personal worker 
is a physician unto souls, and he needs to master the science 
of spiritual therapeutics. 

In a treatise as limited in its scope as this, the method 
of study and the practice of the principles can only be sug- 
gested. The three lessons that follow present the method 
of the Master in dealing with the three distinct forms of 
despondency : (i) The sorrowing sisters whose love for the 
Master was severely tested (John 1 1 : 1-46) ; (2) the de- 
spondent disciples who had hoped and had come to doubt 
their hopes (Luke 24 : 13-24) ; and (3) a disciple who had 
grievously sinned (John 21 : 15-23). In each instance the 
despondency was cured ; in each instance the treatment of 
the disease was different ; in each instance one common re- 
sult is attained : a new and a more inspiring view is taken of 
the future. To Martha is given a promise that brightens ; 
to Mary a sympathy inexpressibly deep and tender ; to Cleo- 
pas and his companion a new interpretation of the Scrip- 
tures, a new vision of Christ, and a new message to declare ; 
to Peter a restored relationship and a new and responsible 
task. So the Master dealt with spiritual despondency. 

THE CONFERENXE 

The members will give personal experiences, describ- 
ing periods of spiritual despondency ; symptoms, causes, 
and cure. State whether the source of the despond- 
ency was in the feelings, the intellect, or the wilk How 



THE DES PON DENTS lOI 

did this despondency affect the outward life ? What led 
to the cure ? 

Where such experiences cannot be given, the member 
will interview some Christian in whose life there was a 
period of inactivity caused by spiritual depression. Per- 
sonal work among backsliders will furnish abundant ma- 
terial for the study of causes of spiritual decline. The 
value of these experiences to the student depends upon the 
thoroughness of his investigation and the accuracy of the 
accounts he secures. 

From these accounts the circle will be in a position to 
study the perils incident to the Christian life. 

The reports for the week ; the delegating of new work ; a 
season of prayer. 



II 



THE STUDY HOUR — THE SORROWING SISTERS 

John II : 1-46. 

1. Presentation of the Characters, (i) Scene : Bethany 
near Jerusalem. (2) Characters : Jesus, Lazarus, the sis- 
ters Martha and Mary, the Twelve, and a company of 
friends of the bereaved sisters. (3) The messenger sent to 
Jesus. The appeal of love: "He whom thou lovest is 
sick" (John 11 : 1-3). 

2. The Heightening of the Interest, (i) The delay of 
Jesus ; the decision to return to Judea ; the hesitation of 
the disciples and the courage of Thomas (John 11 : 4-16). 
(2) The meeting with the sisters ; the discussion with Martha 
regarding the deathless life ; the troubled spirit in the 
presence of the grief of Mary (John 11 : 16-35). (3) The 
visit to the tomb (John 1 1 : 36-38). 

3. The Crisis, (i) The command of Jesus : "Take ye 



102 THE CHRISTIAN CONVERSATIONALIST 

away the stone" ; the protest of Martha (John ii : 39). 

(2) The appeal of Jesus to recall his promise (John 11 : 40). 

4. The Moment of Suspense. The taking away of the 
stone ; the prayer of Jesus ; the command, ' ' Lazarus, come 
forth" (John 11 : 41-43). 

5. The Outcome. The resurrection of Lazarus. The 
effect upon the company ; some believed and some went 
away (John 11 : 44-46). 

THE MODERN SORROWING SISTERS 

1. (i) Scene : A Christian home where death has en- 
tered. (2) Characters : Two sisters and a Christian friend. 

(3) The friend sent for. 

2. (i) The friend arrives and attempts to comfort the 
sisters. (2) They both complain of the injustice of God. 
(3) The friend asks: "Does God send trouble?" The 
problem of pain and death. The blessedness of the dead 
who die in the Lord. What our dead do for us. 

3. "Will you lovingly bear your burden of grief be- 
lieving that some blessing awaits that only could come 
through such affliction ? ' ' 

4. The silent struggle of the sisters. 

5. "The Lord gave, the Lord hath taken away; blessed 
be the name of the Lord." 

THE CONFERENCE 

Despondency of heart may be caused by affliction, the 
loss of loved ones, the neglect of prayer, and the minding 
of earthly things. Name other causes. How may the joy 
of salvation be suddenly lost ? 

When despondency is caused by affliction or the loss of 
loved ones two methods may be followed : the giving of 
Christian sympathy and the giving of Christian instruction, 
the emphasis to be determined by the temperament ; 



THE DESPON DENTS IO3 

Martha was benefited by instruction ; Mary was strength- 
ened by a sympathy inexpressibly deep. The following 
Scriptures are of great value in dealing with the class of 
despondents : Rom. 8 : 28 ; Ps. 23 : 4 ; 46 : 1-3 ; Matt. 
II : 28, 29 ; 2 Cor. 12 : 9, 10 ; i Peter i : 4-8 ; 4 : 12-14 ; 
Heb. 12:11; I Thess. 4 : 13-18 ; i Cor. 15 : 42-44, 
54-58 ; John 14 : 1-3. 

The neglect of prayer leads to a loss of trust in God (i 
Thess. 5:17; James 5 : 13-18; Luke 11 : 9-13; Isa. 40 : 31). 
Christians who mind earthly things become either callous 
or depressed (Phil. 3 : 18, 19 ; i John 2 : 15-17 ; Matt. 
6 : 24 ; James 4 : 4-8 ; Rom. 12:1, 2). 

Reports of the week' s work ; the delegating of new work ; 
a season of prayer. 

Ill 

THE STUDY HOUR — THE DESPONDENT DISCIPLES 

Luke 24 : 13-30. 

1. The Presentation of the Characters, (i) Scene : The 
way to Emmaus. (2) Cleopas, a fellow-disciple, and a 
stranger who later is recognized to be the risen Lord. 
(3) The two despondent disciples on their way to Emmaus 
are sorrowfully discussing the death of Jesus. A stranger 
joins them and courteously asks the cause of their despond- 
ency (Luke 24 : 13-17). 

2. The Heightening of the Interest, (i) The reply of 
Cleopas. The recounting of the recent events in Jerusalem, 
closing with the announcement of what the disciples had 
hoped, "We hoped that it was he who should redeem 
Israel" (Luke 24 : 18-21). (2) The report of his resurrec- 
tion (Luke 24 : 21-24). (3) The stranger's interpretation 
of these events in the light of the Hebrew Scriptures (Luk^ 
24 : 2S-.27). 



104 THE CHRISTIAN CONVERSATIONALIST 

3. The Crisis. The stranger, about to go on, is urged by 
the disciples to remain, "Abide with us, for it is toward 
evening and the day is now far spent" (Luke 24 : 28, 29). 

4. The Moment of Suspense. The supper ; the stranger 
blessing and breaking bread (Luke 24 : 30). 

5. The Outcome. Their eyes are opened and they know 
Jesus. He vanishes from sight. They return to Jerusa- 
lem with a new joy and the message, "The Lord is risen 
indeed." The meeting with the eleven apostles. 

THE MODERN DESPONDENT DISCIPLES 

1. (i) Scene : An American community. (2) Characters : 
The members of a Christian church. (3) At a service of 
prayer the deplorable spiritual condition of the church is 
generally discussed. 

2. It is agreed that they meet each evening for prayer, 
the study of the Scriptures, and friendly inquiry as to the 
causes of their lack of spiritual power. Special study is 
given to the personal Christ Their interest in the study 
grows. Centering their thought daily upon him, his spirit 
comes upon them. 

3. A spontaneous experience meeting ; confessions of 
sins ; reconsecration to the service of Christ ; the humbling 
of the proud ; the new unity of spirit and the return of the 
joy of salvation. 

4. A deepening of the sense of God's presence and 
power ; the infilling of the Holy Spirit 

5. A church with a new message and a new enthusiasm. 
Many converted. 

THE CONFERENCE 

The first Christian revival took place on the road to 
Emmaus. The attendance was small, but the Prince of 
preachers was there. The revival began in despondency. 
Under the direction of Jesus it became a school for the 



THE DESPONDENTS IO5 

Study of the Scriptures. It continued until they saw that 
the crucifixion of Jesus was necessary to the fulfillment of 
his mission. They saw him from a new point of view. 
A new spirit came upon them. A new vision of Christ 
burst upon them and with a new message they hurried to 
Jerusalem. In the revival, whether we study the indi- 
vidual, the church, or the age, the normal periods of its 
progress are (i) despondency, (2) deeper and more serious 
study of the word, (3) the growth of interest and the burn- 
ing of heart, (4) a new vision of Christ, (5) a new message 
regarding Christ. Verify this from history, from observa- 
tion, and from experience. 

The despondency that we meet in the disciples on the 
way to Emmaus appears also in Christians of to-day. 
Some are troubled by doubt, others neglect church attend- 
ance, others still no longer find pleasure in private prayer 
and are ashamed to confess themselves to be Christians. 
Select passages of Scripture for (i) those who doubt, (2) 
those who neglect church attendance, (3) those who no 
longer engage in private prayer, and (4) those who are 
ashamed to confess that they are Christians. 

Reports of the week' s work ; arranging for personal in- 
terviews ; a season of prayer. 

IV 

THE STUDY HOUR PETER THE BACKSLIDER 

Matt. 26 : 33-35, 58, 69, 70, 75 ; John 21 : 4-22. 

I. The Presentation of the Characters, (i) Scene : The 
court of the high priest's palace. (2) Characters : "Jesus, 
Peter, the disciples, the band of soldiers, and the servants 
of the high priest. (3) Peter' s boasting. Warned by his 
Master (Matt. 26 : 33-35 ; Mark 14 : 29-31 ; Luke 22 : 
31-34; John 13 : 36-38). 



I06 THE CHRISTIAN CONVERSATIONALIST 

2. The Heightening of the Interest, (i) Peter's first 
denial (Matt. 26 : 58, 69, 70 ; Mark 14 : 54, 66-68 ; 
Luke 22 : 54-57 ; John 18 : 15-18). (2) Peter's second 
denial (Matt. 26 : 71, 72 ; Mark 14 : 69, 70 ; Luke 22 : 58 ; 
John 18 : 25). (3) Peter's third denial (Matt 26 : 73, 74 ; 
Mark 14 : 70, 71 ; Luke 22 : 59 60 ; John 18 : 25-27). 

3. The Crisis. "And the Lord turned and looked upon 
Peter," " and he went out and wept bitterly" (Matt. 26 : 
75 ; Mark 14 : 72 ; Luke 22 : 61, 62). 

4. The Moment of Suspense. From the morning in 
the palace of the high priest to the morning beside the 
Sea of Galilee. 

5. The Outcome. Peter forgiven and restored (John 
21 : 4-22). 

THE MODERN BACKSLIDER 

1. (i) Scene : Any place suited for holding an earnest 
religious conversation. (2) Characters : A backslider and 
an apostle of to-day. (3) The apostle of to-day refers to 
the backslider' s former interest in Christian work. 

2. Tactfully the backslider is led to tell the whole history 
of his spiritual decline. ' ' Do you not look back with 
longing to those days ? ' ' asks the apostle of to-day. 

3. The fifty-first Psalm is read. " Does that express your 
feeling?" asks the faithful Christian worker (i John 1:9; 
2:1,2). Tell of the backsliding and the return of Peter. 

4. "Let us pray together that the joy of salvation may 
be restored to you," pleads the apostle of to-day. 

5. May he know the joy of sin forgiven. 

THE CONFERENCE 

Peter, the man who said he would and did not, has rela- 
tives in every Christian church. They have undergone 
temptation and sometimes persecution. In certain periods 
of their Christian career they have displayed enthusiasm 



THE DESPONDENTS lO/ 

and boldness for the faith. They fell into sin and endeav- 
ored to hide it. They found themselves retrograding. 
They disappeared from the church services and their only 
remaining relation to the church was a name upon its rolls. 

The first movement in Peter' s restoration was the work 
of memory. After the crowing of the cock it is said, ' ' And 
when he had thought thereon, he wept." With those who 
know they are backsliders the personal worker may use the 
following Scriptures : i John 2 : i, 2 ; i : 9 ; Luke 15 : 
13-24 ; Eph. 5 : 14-21. For those who are tempted re- 
peatedly : I Cor. 10 : 13 ; 2 Cor. 12 : g, 10 ; Phil. 4:13. 
Urge the backslider to repent and to trust anew and more 
earnestly than ever before his Saviour. 

What are the best means of reaching the backslider? 
In what way may church discipline be used for his good ? 
What temperament predominates among backsliders ? 
How may backsliding be prevented ? 

Reports of the week ; the delegating of new work ; the 
adding of new names ; a season of prayer. 



THE CULTURE OF CHRISTIAN 
CONVERSATION 

The Creed of the Christian Conversationalist 
Per'betuation Through Reproduction 



THE STUDY HOUR — THE CREED OF THE CHRISTIAN 
CONVERSATIONALIST 

THERE is but one thing needful — to possess God. 
There is but one theme of vital and exhaustless 
interest — our relation to God and his world. There is 
but one idea that is surcharged with power sufficient 
to transform men — the gospel of the Son of God. There 
is but one endeavor among the activities of earth for 
the follower of Christ — the seeking and saving of the 
lost. There is but one medium open to all for the real- 
ization of this endeavor — Christian conversation. There 
is therefore but one end in man's education that will 
stand the test and merit the reward in that day of judg- 
ment when every idle word will be weighed — the culture 
of conversation and the consecration of conversation to the 
ministry of the gospel of Christ. 

THE CONFERENCE 

At this last conference a series of papers may be pre- 
sented upon the work of the year. The following subjects 
are suggested : 

1. The Visible Results of Our Work. 

2. Our Most Remarkable Conversion. 

3. Best Methods in Approaching the Subject of Personal 
Religion. 

4. Soul Tragedies — Our Failures. 

5. The Joy of the Soul Winner — Our Successes. 

6. The Future of Our Work. 

Ill 



112 THE CHRISTIAN CONVERSATIONALIST 

II 

THE STUDY HOUR — PERPETUATION THROUGH 
REPRODUCTION 

The consecration of conversation to the ministry of the 
gospel of Christ is the need of the age. Those who have 
taken this course of study have made an earnest effort, so 
far as their influence extends, to meet this need. The 
year' s work is ended. What of the future ? Shall the work 
be discontinued with the termination of this course of study ? 
This is suggested : To the last meeting invite all who have 
been brought to Christ through the ministry of this Circle 
of Personal Workers. Include in the invitation all the ear- 
nest and consecrated members of the church. Make this 
evening a Christian social, like to those among the early 
Christians — a veritable love feast. Sometime during the 
evening present the results of the personal work of the year, 
giving the names of those from the circle who are willing 
to become leaders of other circles of Christian Conversa- 
tionalists for the coming year. Urge every Christian pres- 
ent to unite with some one of the new circles. Perpetuate 
the movement through reproduction. 

Extend in succeeding years the number and the member- 
ship of the new circles until every member of the church is 
engaged in the winning of souls. This can be realized. 
Then the pastor will be the trained preacher instructing 
and inspiring the untrained preachers of the pew ; then our 
churches will be made seminaries ; then Christians will 
understand and obey the words of the Master: "As the 
Father hath sent me, even so send I you." 



MAR 19 1904 



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